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No.  Case, 
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PRINCETON,  N.   J.    ,  V 

Dutti!.on  .S:l i^. 


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■^'■^ 


THE 

TICLES    OF   FAITH, 

O  F 

The  Holy  Evangelical  Church, 

According  to 

The     Word     0/    God, 

AND 

The  AusBURG  Confession. 

Set  forth  in 

FORTY  SERMONS. 


By    Magift.    Petrus  Sachari^   Nak/kow^ 

Prspofitus,  and  Minifler  of  the  Go^^^tW'm  Jutland,  in  Denmark. 


Tranflated  from  the  Original  into  Englifh, 

By    Jochum    Melchior    Magens, 


N  E  JV-r  0  R  K: 

Printed  and  Sold,  by  J.Parker  and  W.  Weyman,  at  the  New  Printing-Officc 
in  Beaver-Street ;  Alfo  to  be  Sold  by  Godfried  Muller,  Reader  in  the  Lu- 
theran Church,  in  Ncw-Tork,  and  Mr.  Schleydorn  in  Philadelphia,  mdccliy. 


To  the  Honourable 


V    E    S    T    R    r, 

O  F    T  H  E 

EVANGELICAL     CHURCH, 


I  N 


The  City  of  NEW-YORK. 


'Reverend  FatherSy   and  Brothers  in  Chriji, 


■^ 


IS^^Kfiil  ^^^'^  ^^^^  ^^^  Place,  to  fettle  here,  or  elfe 
^^'^  '^'^  remove  to  Copenhagen^  where  I  have  had 
my  Education,  in  the  Royal  Univerfity  ;  though  born 
in  the  Ifland  of  St.  Thomas^  under  Subjedion  of  his 
moft  Sovereign  Majefty  the  King  of  Denmark  :  But 
I  cannot  exprefs  how  I  was  griev'd  in  my  Mind,  when, 
upon  Inquiry  after  the  State  of  our  Holy  Evangelical 
Church  and  Brethren,  I  moftly  met  with  a  general 
Contempt  and  Difrecommendation,  partly  occalion'd 
by  the  bad  and  immoral  Lives  of  fo  well  Preachers  as 
fome  of  their  Hearers ;  partly  by  the  great  Prejudice 
that  prevailed  among  the  other  Congregations,  concer- 
ning our  Holy  Dodrine  ;    And  therefore  I  refolv'd  to 

tranflate 


11  "The     Dedication. 

tranflate  the  Forty  Sermons^  of  the  Worthy  Magifter 
Petrus  ZacharicB  Nahjkow^  upon  the  Articles  of  our 
Faith,  in  order  to  have  them  printed  ;  Firjl^  For  the 
better  Convidion  of  all  who  are  unacquainted  with  the 
Purity  of  our  Holy  Dodrine  ;  and,  Seco7idly^  For  the 
Edification  of  them  that  are  defirous  to  be  inftruded  in 
the  true  Way  to  Salvation.  And  fince  the  Honourable 
Vejlry  have  chofen  me  to  be  an  Elder  of  our  Church,, 
in  the  City  of  New  Tork^  I  thought  it  proper  to  dedi- 
cate this,  my  well-meaning  Labour,  to  them. 

I  fhall  always  endeavour  to  help  the  promoting  of 
this  our  found  Dodrine,  and  remain  with  due 
Regard. 


Reverend  Fathers  and  Brethreny 


^'t^,%l7:  Tour  moft  Obedient, 


J.  M.  MAGENS. 


The     A  U  T  H  O  R's 

PREFACE- 


rH  E  R  E    ha  commofi  Proverb^  Every  One  is  faved  by 
his  Faith.     T^his  Snying  is  Truth  and  Untruth. 

Truth  it  is^  when  ive  under  [land  by  the  Word  Faith,  a 
fincere  relying  on  the  Mercies  and  Grace  of  GOD^  revealed  in  his 
Son  Jefus  Chrift  ;  fuch  a  Faith  ?nufl  every  one  that  will  be  faved 
have  :  For,  as  none  can  fee  with  another's  Eye^  neither  live  by 
ajicthers  Breathy  fo  can  ?2one  be  faved  by  another's  Faith,  but  by  ■ 
his  own  alone. 

U?ifruth  it  is,  when  zve  take  the  Word  Faith  for  Profefjion  j 
for  then  the  Heathens  would  be  faved  by  their  Idolatry  ;  the 
Jews  by  Jiidaifm  j  and  the  Turks  by  Mahometifm  j  which 
is  itnpoffible :  For,  as  there  is  but  One  true  GOD,  fo  there 
is  likewife  but  One  true  Faith,  whereby  Man  can  be  faved,  and 
that  is  the  Faith  in  Jefus  Chrift,  which  GOD  has  revealed  to  us 
in  his  Holy  Word,  wrote  by  the  Prophets,  EvangeHfls,  and 
Apoftles. 

They  that  pafs  by  the  Word  of  GOD,  ajid  follow  Traditio?is 
of  Men,  have  not  the  true  Faith  ;  for  they  believe  in  Men,  and  not 
in  GOD.     What  is  Tradition  to  the  Word  of  GOD  ? 

Neither  have  they,  who  will  'not  believe  any  Thing,  but   what 
they  can  apprehend  with  their  own  Reafon,    a  true  Faith.     For,  if 
they  would  but  follow  the  Di6iates  of  their  Reafon,  they  would  give 
unto  GODfidl  Honour  in  all  Things,  and  take  their  Reafon   Captive 
under  the  Obedience  of  Faith. 


it 


The     Author's  Preface. 


He  therefore  that  will  know  which  is  the  true  Faith,  let  him  read 
ihefe  SERMONS  comprehended  in  this  Book^  and  prove  the  fame 
by  the  Word  of  GOD  j  and  he  fiallfndy  that  all  the  Articles  of 
this  Evangelical  Faith,  are  grounded  on  the  Word  of  GOD  alone, 
and  not  on  the  Tradition  nor  Reafon  of  Men, 

GOD  Almighty,  by  his  Holy  Spirit,  gracioufly  turn  the 
Hearts  of  every  one,  that  they  may  put  a  right  Value  on  this 
his  revealed  Word,  and  efteem  it  as  their  greatefl  Treafure, 
and  ground  their  Faith  alone  on  it,  fo  that  they  may  at  laft, 
receive  the  End  of  their  Faith,  which  is  the  Salvation  of  their 
Souls,  for  the  Sake  of  our  BlefTed  Saviour,  fefusChrifty  Amen» 


§23  cvNfo  f§&  ^25  <S2j  <3&  ^fc  cJCd  ^fe 


THE 

CONTENTS 

Of  the  Sermons  and  their  7^^/j. 

Serm. 

I.  /^^  the  Holy  ScripturCy  John  v.  39* 

II.  W  Of  GOD,  John  iv.  14. 

III.  Of  the  Holy  trinity,   i  John  v.     7* 

IV.  Of  the  Creation,  Genefis  i.  /r^»i  1  /d  46,  indufive, 

V.  0//y[;^  good  Jngels,  Pfalm  xci.   i.;^    12, 

VI.  Of  the  b Ad  Angels,  Juue,  ^//&  Verfe. 

VII.  Of  Adam  and  Eve ^  Genefis  ii.   7,  8,   18,  21,    22.' 

VIII.  Of  the  Image  of  God,  Genefis  i.  27. 

IX.  Of  Man" s  free  Will,  John  viii.  34,  ^^^    36. 

X.  Of  the  Fall  of  Man,  Genefis  hi.   i. 

XI.  Of  the  Original  Sin,  Pfalm  fi.   7. 

XII.  Of  the  ASlual  Sin,  Matthew  xii.   31,32,  33,  34,  35,  36,    37,' 

XIII.  Of  God^s  Providence,  A6ts  xvii.  24,  25,26,  2y  and  2S. 

XIV.  0/  Ele£fion  or  Predejfination,  Ephefians  i.  3,  4  and  5.  5. 

XV.  0/  the  Perfon  of  Chrift,  John  i.   14. 

XVI.  Of  the  Offices  of  Chrift,  Pfalm  xlv.   14, 

XVII.  Of  the  Humiliation  and  Exaltation  of  Chrifit  Philippians  ii.  6, 

XVIII.  Of  the  Law,  Matthew  xxii.   '^j, 

XIX.  Of  the  Gofpel,  Romans  i.   16. 

XX.  Of  the  Old  and  NewTefiajnent,  Hebrewi  ix.  from    15  t9  ao? 
inclujive, 

XXI.  Of  Repentance,  2  Samuel  xii.   13. 

XXII.  Of  Faith,  Hebrews  xi.  i; 

XXIII.  Of  Jujiif  cation,  Romans  iii.  24  and  25. 

XXIV. 


Z5^    CONTENTS 

XXIV.  Of  good  Works ^  Ephefians  ii.   lo. 

XXV.  Of  the  Chrijiian  Churchy  Pfalm  Ixxxvii.   i,  2  and  ^. 

XXVI.  Of  the  Minifterial  Office,  Matthew  xxviii.   18,   19  and  lo. 

XXVII.  Of  Baptifmy  Ma.t:the\Y  'in.  from  thei^th,  to  the  End. 

XXVIII.  Of  the  Lord's  Supper,   i  Corinthians  xi.  from  23  /<?  30, 

XXIX.  Of  Prayers,   Pfalm  1.   15. 

XXX.  Of  Chrifi  an  Liberty,  Galatians  v.   i. 
XXXI:  Of  Jffii5lion,  2  Corinthians  iv.   17,    18. 

XXXII.  Of  Magijlrates,  Romans  xiii.  from  i  to  7,  indufive. 

XXXIII.  Of  Offences,  Matthew  xviii.  6,  7,  8  and  g. 
.XXXIV.  Of  Matrimony,  Genefis  ii.   1%  and  21. 

XXXV.  Of  Death,  Ecclefiafles  xii.  7. 

XXXVI.  Of  Refurreciion,   i  Corinthians  xv.from  51  to  57,  incluftve. 

XXXVII.  Of  the  Day  of  Judgment,  2  Corinthians  v.   10. 

XXXVIII.  Of  the  End  of  the  World,  2  Peter  m.from  10  to  14,  incluftve, 

XXXIX.  Of  Hell  and  Damnation,  Ifaiah  xxx.  33, 
XL.  Of  Heaven  anda  eternal  Life,  Matthew  xiii.  43. 


I.     S  E  R- 


I.    SERMON. 

O   F 
THE     HOLY      SCRIPTURE. 

The  Text  ftands  In  the  Gofpel  of  St.  John,   Chap.  V.  verfe  39. 

Search  the  Scriptures ;  for  in  the?n  ye  think  ye  have  eternal  Lije  j 
and  they  are  they  uhich  tefiify  of  me. 


Introduction. 

^^4^WM  ROUBLE  without  Profit  is  tirefom,  and  alfois  Labour 
^f^,«|dr24T|M  without  Gain  :  We  feldom  undertake  any  Trouble,  with- 
fW.  ^  ^^  ^"'^  having  in  View  fome  Reward  for  it.  The  Merchvint 
c^eir^gT^^  undergoes  many  dangerous  Voyages  for  Gains  fake.  The 
®}5fe'^S^  Farmer  toils  and  cultivates  his  Land,  in  Expedtation  of  a 
good  Harveft.  The  Soldier  goes  into  the  War,  and  expo" 
fes  his  Life  there,  for  to  get  Salary  and  Spoil.  This  may  oftentimes 
fail  in  tempora'  Cafes,  but  in  fpiricual  it  never  fails  :  They  who  ferve 
God  with  a  true  Spirit  and  upright  Heart,  jQiall  again  receive  Grace  and 
Saltation  ;  for  God  is  not  unjuft,  that  he  fhould  forget  any  one's  Adions, 
provided  they  are  done  to  the  Glory  of  his  Name.  If  we  pray,  he  pro- 
mileth  to  hear,  and  to  help  us,  faying  :  Whatfoever  yejhnll  ajk  the  Fathr  Johnwi.zy 
in  my  Narae,  he  zvill  give  it  to  you.  If  we  give  Alms,  he  promifeth  Re- 
ward, faying  :  PVhofoever  Jh all  give  to  drink  unto  one  of  thefe  little  Ones,  Mat.  xx.  j^.z- 
a  Cup  of  cold  Water ^  only  in  the  Name  of  a  Difciple\  verily  I  fay  unto 
you^  he  fhallin  no  wife  lofe  his  Reward.  If  we  fuffer,  he  gives  us  Strength, 
in  Sufferings,  and  crowns  us  afterwards  with  Glory  everlafling  •,  for  fo 
we  read  in  the  holy  Records  :  Iffo  he.,  that  we  fuffer  with  Chrift,  that  i'cJ^^vhi.ii. 
we  alfo  may  be  glorified  together.  If  we  fpend  any  Time  in  reading,  hear- 
ing and  preferving  the  Word  of  God,  the  Lord  will  certainly  reward  us 
for  it.  Bleffed  is  he  that  readeth.,  and  they  that  hear  the  JVords  of  his  Pro- 
phecy, and  keep  thofe  Things  which  are  written  therein  \  f;iys  the  Spirid  ot 
God,  Rev.  i.  3.     Confider  herein  j 

First,  Jin    Encouragement  to    read,  hear,    and  keep   the   Word  of 
GOD. 

Second,  An  Jffurance  of  great  Gain,    to  he  hlefjed  thereby. 

B  Hrfl, 


2  Of  the  Holy  Scriptures. 

Firji,  Concerning  the  Encouragement  :  The  Spirit  of  God  requires 
three  of  our  Members  to  be  employ'd  and  ufed,  when  we  have  to  do 
with  the  Word  of  God  j  namely,  the  Eyes  in  reading,  the  Ears  in  hear- 
ing, and  the  Heart  in  keeping. 

I.  Open  your  Eyes  when  you  read  the  Word  of  God  ;  There  is  not 
one  Tingle  Titde  in  the  Holy  Scriptures,  that  is  not  full  of  Wifdom  ;  the 
Lord  himfelf  regards  the  leaft  Tittle  in  his  Word,  and  fays,  therefore, 
//  is  e after  for  Heaven  and  Earth  to  pafs^  than  one  Tittle  of  the  Law  to 
Luke XVI. 1 7.  jr^^^  The  Holy  Scripture  is  a  Letter  from  God  to  Man,  wherein  he 
revealed,  how  he  will  be  honoured  andferved;  Should  now  God,  in  fuch 
a  high  Caufe,  wherein  his  own  Glory,  and  the  Salvation  of  Mankind,  are 
concerned,  write  otherwife  than  Truth  ?  We  account  ourfelves  happy 
when  we  receive  a  Letter  from  a  Friend  •,  we  read  the  fame  over  and  over 
again,  and  confider  every  Word,  the  better  to  know  the  Meaning  of  our 
Friend.  More  bleflVd  then  are  they  who  read  the  Scriptures,  for  thereof 
to  learn  the  Will  of  God,  in  order  to  live  accordingly  thereafter-,  So  fays 
,  ,  ...  our  Bleffed  Saviour,  Te  are  my  Friends,  if  ye  do  whatfoever  I  command 
joi.  111.  9^^^^  If  we  will  then  know  the  Commands  of  God,  we  muft  learn  it  of 
reading  and  hearing  his  Word  ;  and  if  we  will  do  his  Commands,  then 
muft  we  keep  his  Word  in  a  pure  Heart :  And  why  fhould  we  not  be 
willing  and  diligent  in  the  reading  and  hearing  of  God's  Word  -,  fince  the 
Bible  is  the  beft  Book  in  the  whole  World  ;  for  it  is  holy,  true,  and 
inftru61ing. 

The  Bible  is  holy,  becaufe  it  contains  holy  Things ;  the  Lord  Jefus 
Chrift  is  the  Center  in  this  Book  •,  and  muft  therefore  he,  that  reads  the 
Bible,  read  it,  as  if  every  Line  was  mark'd  with  the  Blood  of  Chrift. 

The  Bible  is  true,  becaufe  it  contains  nothing  but  Truth  -,  if  we  fhould 
find  any  Text  therein,  that  the  Lord  had  fpoken  or  promifed,  and  it  was 
not  Truth,  then  was  our  Hope  in  vain  •.  Well  do  we  find  aiany  Things 
related  in  the  Bible  in  a  hiftorical  Way,  that  are  fpoken  againft  the  Truth 
by  the  Wicked  and  Ungodlv,  though  all  that  the  Lord  himfelf  has  fiid  is 
Truth. 

The  Bible  is  inftrufling  •,  we  can  be  inftrufled  thereof  in  what  Con- 
dition foever  we  live  :  Will  a  Preacher  make  good  and  inftrufting  Ser- 
mons,  fothat  his  Words  can  be  as  the  Words  of  the  Wife,  which  are  as 
Ecdc.xii.ii.  QQads,  and  as  Nails  f aft ened  by  the  Mafters  of  /Ijemhlies  :  Then  muft 
he  diligently  purfue  the  Word  of  God  :  The  Bible  muft  be  his  firft  Book 
in  the  Morning,  and  the  laft  ar  Night.  The  Tree  of  the  Scripture  is  fo 
ff'^itful,  that  the  more  it  is  ihaken,  the  more  Fruit  grows  on  it.  St.  Paul 
had  read  many  Books,  but  found  in  none  fuch  Wifdom  and  Content,  as 
in  this ;  and  therefore  perfuaded  Timoth)\  faying.  But  continue  thou  in 
2Tim.iii.i4.-^^^  7ii/;;^j  which  thou  haft  learned,  and  haft  been  ajfured  of  knowing  of 
whom  thou  hadft  learned  them  -,  and  that  from-  a  Child,  thou  haft  known 
the  Holy  Scriptures,    which  are  able   to  make  thee  wife  unto  Salvation^ 

through 


Of  the  Holy  Scriptures.  *  3 

through  Faith ^  which  is  in  Chrift  Je[us.  Will  a  Magiftratc  know  what 
Book  he  fhall  ufe?  The  Holy  Pfalmiji,  King  David^  Ihews  it  him-, 
faying.  Thy  Teftimonies  are  my  Delight,  and  my  Counfcllors:  Yea,  the  Lord  . 

commands  all  Rulers,  diligently  to  read  the  Word  of  God  •,  faying,  This  ^q^^^^XX.*" 
Book  of  the  Law  (fmll  not  depart  out  of  thy  Mouth  ;    but  thou  Jhall  medi- 
tate therein  Day  and  Night,    that  thou  mayeft  obferve,  to  do  according  to 
all  that  is  written  therein  ;  for  then  thou  fh alt  make  thy  TVays  prcfperous^ 
and  then  thou  fio alt  have  good  Succefs.    Would  a  Merchant  call  fo  often    . 
up  in  the  Bible  as  in  his  Account  Book,    there  fhould  not  be  found  in  his 
Houfe  Ballances  and  Meafures  of  Deceit,  which  is  an  Abomination  to  the 
Lord.  Would  any  Labourer  profper  in  his  Undertakings,  then  muft  he 
learn  of  this  Book,  to  fear  God,  walk  in  his  Ways,    and  maintain    his 
Family  in  Honefty  :  Would  a  \Varrior  have  Succefs,  and  bring  his  Life 
as  a  Booty  out  of  the  Battle,  then  muft  he  know  the  Word  of  God  ;  for 
it  is  the  Book  of  the  Wars  of  the  Lord  ;  befides,  every  one.. can  learn  of 
this  Book,  how   to  arm  himfelf  againft   the  Devil,  the  World,  and  his  pf^i.  cxix.9. 
own  Flefli,  which  war  againft  the  Soul. 

2.  Open  your  Ears,  when  you  hear  the  Word  of  God  ;  it  is  not  fo 
eafy  to  hear  the  Word  of  God,  as  Men  think  in  common  :  We  can  foon 
go  to  Church,  and  fet  there  in  order  to  hear,  but  the  Heart  mull  firft  be 
prepared  with  and  by  Prayers  and  Devotion,  by  removing  all  fleflily 
Thoughts,  by  captivating  our  own  Reafon,  and  by  denying  all  worldly 
Affedions :  which  is  the  Meaning  of  our   Saviour,   when  he  fays.  He  ^  ,     ... 

D  T  J    '  johnviu.  4.7. 

that  is  of  God,  heareth  God'' s  Word:  The  Lord  willj  we  fhall  not  alone 

read  his  Word,    but  alfo  hear  it :   Therefore  has  he  ordained  Miniftcrs  to 

preach,'  and  what   are  they,  but  Ambajfadors  for  Chrijl,  as  though  God  ^Cor.  v.  zc. 

did  befeech  by  them.    Although  we  can  read  the  Word  of  God  at  home, 

yet  mufl  we  not  negleft    the   publick  AiTemblies  :  Therefore,  fays  the 

Ffalmift,  For  I  had  ^one  with  the  Multitude  ;  I  went  zvith  them  to  the 

Houfe  of  God.  P^^'-  '^1^»-  4- 

3.  Open  your  Heart,  when  you  read  or  hear  the  Word  of  God  ; 
bleifed  are  they  that  hear  the  Word  of  God,  and  keep  it :  We  never  let 
Gold  and  precious  Stones  lye  for  every  one's  Eyes,  but  we  keep  them  in 
the  fafeft  Places.  Is  not  the  Word  of  God  better  than  Geld  and  Jewels  ? 
Every  Text  therefore,  is  as  a  precious  golden  Ornament,  wherewith  we 
can  adorn  our  Hearts  ;  and  thereby.  Lay  up  in  Store  for  ourfehcs  a  good 
Foundation  againfi  the  Time  to  come,  that  we  may  lay  Hold  on  eternal  iT'.^.xi.ig. 
Life.     By  reading  and  hearing  the  Word  of  God,  we  may  grow  v>ife  in 

our  Brains-,   but  by  keeping  it,  we  will  grow  wife  in  our  Hearts.    If  an 

Angel  from  Heaven  did  preach  to  us ;  yea,  if  the  Lord  Jefus  Chrift  did 

himfelf  preach  to  us,  it  would  be  of  no  Service  nor  Ufe,  if  we  kept  not 

the  Words  in  our  Hearts :  We  muft   do  as  Mary.^    who   kept   all  thefe  r  ^i,.  •: 

Things,  and  pondered  them  in  her  Heart:  And  then,  when  we  read,  hear,    "  '" ''"  ^^' 

and  keep  the  Words  of  God,  it  follows  thereupon, 

B  2  Second,  :- 


4  Of  the  Holy    Scriptures. 

Second,  An  AfTurance  of  great  Gain  -,  we  will  be  blefTed  thereby.  This 
Salvation  and  BlefTing  can  we  better  difcern,  when  we  confider  the  Profit 
and  Gain  we  have  of  reading,  hearing,  and  keeping  the  Word  cf  God.' 
For, 
Rom.x.  57.  I.  We  receive  Faith  ;  Faith  comet h  hy  hearing,  and  hearing  by  the 
Eph"  if  8  ^*  ^'^^'^  ^f  ^^^-  -^^^^'^  purifies  the  Heart  from  Sin  :  The  Tord  Jefus  fays. 
Now  ye  are  clean  through  the  Word  which  I  have  fpoken  unto  you:  And 
St.  Paul  fays,   By  Grace  are  ye'faved  through  Faith. 

2.  We  become  thereby  able  to  withftand  Sin  ;  When  Jofeph  was  per- 
fuaded  to  Adultery  by  his  Mafter's  Wife,  then  was  his  Knowledge  in  the 
Word  of  God,    the  only   Armour  whereby   he   defended   himfdf  from 

Gen.xxxix.  9  Temptation  :   Ho'X,    fays  he,   can  I  do  this  great  JVi eke dnefs,    and  Sin 

againji  God  ?  When  Sin  arifes  in  our  Thoughts,  then  can  we  be  hindred 

therefrom  by  the  Word  of  God  :   For  by   holy  and  godly  Meditations, 

■   can    we  drive    away    all   worldly    Thoughts,   that     may   arife   in    our 

Hearts. 

3.  We  become  thereby  zealous  in  our  Devotion  •,  the  Lord  complains, 
that  the  Prophets  were  light  :  A  light  Chriftian  is  foon  perfuaded  to  Sin: 
W/^e  can  lightly  blow  a  Feather  where  we  will  :  There  are  many  Feather- 
light  Chriftians,  who,  when  there  arifes  a  little  Storm  of  Temptation,  at 
once  are  ready  to  fall  off  and  fink  :  On  the  contrary  •,  the  Word  of  God 
makes  a  Chriftian   flrong  in  his  Faith. 

4.  We  come  thereby  apt  to  prayers  \  for  Prayer  is  a  Lamp,  and  God's 
Word  is  the  Oil  in  the  Lamp  •,  as  the  Lamp,  having  no  Oil,  goes  out, 
likewifc  goes  the  Lamp  of  our  Prayers  out,  when  it  is  not  nourifiied  by 
the  Word  of  God  •,  befides,  the  Word  of  God  gives  us  Words,  when  we 
will  pray,  and  can't  utter  our  Meaning. 

5.  W^e  become  thereby  bold  and  patient  in  Sufferings:   See  how  bold 
Job  xai.  16.  j^J  ^y^5  jj^  2IJ  |-jjg  SuiFerings  ;  Though  the  Lord  jlay  we,  fays  he,  yet  will 

I trufi  inhivn.     WH^at  made  St.  Paulio  bold  in    his  Troubles?  That  he 
-oni.  V.  3,4,  ^^y^^  jy^  gl^yy   Ij^   'tribulations,  knowing  that    'Tribulation  worketh  Pa- 
tience, and  Patience  Experience,  and  Experience  Hope,  and   Elope  maketh 
not  apamed.   The  Rcafon  of  this  Boldnefs  was,  as  he  fays  afterwards,  Be- 
caufe  the   Love  of  God  is  Jhed  abroad   in  our  Hearts  by  the  Holy  Ghoft, 
TTal    i    5     which  is  given  unto  us  :  A  Child  of  God   under  Af^liftion,  is  as  theLilly 
^'    under  the   Snow,    and  like  a  Tree  planted  by  the  Rivers  of  Water,  that 
bringeth  forth  his  Fruit  in  his  Seajon,  his  Leaf  (hall  not  wither. 

6.  W^e  become  thereby  Partakers  of  the  Kingdom  of  Heaven  after  this 
Life  -,  for  the  Lord  fays  in  our  Text  •,  Search  the  Scriptures,  for  in  them 
ye  think  ye  have  eternal  Life  •,  and  they  are  they  which  teflify  of  me. 
We  will  then,  in  the  Name  of  the  Lord,  take  the  Holy  Scripture  be- 
fore us,  and  fee  what' Book  it  is,  fince  it  contains  fuch  high  and  holy 
Things,  that  we  thereof  can  be  inftrufted,  and  have  the  eternal  Life. 
The  Lord  give  his  Grace  hereto.     A?nen. 

Explanation 


Of  the  Holy   Scriptures. 

Explanation  of  the    Text. 

^here  was  at  Jerufalem,  hy  the  Sheep  Market^  a  Pool  called  Bethefda, 
having  five  Porches  ;  in  thefe  laid  a  great  Multitude  of  impotent  Folks  of 
blind^  halt,  and  withered,  waiting  for  the  Moving  of  the  Water  \  for  an 
Angel  went  down  at  a  certain  Sea  fan  into  the  Pool  and  troubled  the  Water  ; 
who] oever  then  firfi  after  the  troubling  of  the  Water ,  fieppedin,  was  made 
whole  of  what f oever  Difeafe  he  had.  There  was  a  certain  Man  which  had 
an  ^nfirmicy  thirty  and  eight  Years,  him  did  Jefus  make  whole  on  the 
.  Sabbath  Day  :  This  vexed  the  Jews,  that  Jefus  had  wrought  Miracles  on 
the  Sabbath,  and  began  therefore  to  difpute  with  him,  accujinghim  of  break" 
ing  the  Sabbath  -,  Chrift  ufed  many  Arguments  againft  this  Accufation, 
whereby  he  fheweth  that  he  was  the  Son  of  God,  and  'Lord  over  the  Sab- 
bath ;  and  among  other  Arguments,  Chrifl  calls  upon  the  Scripture,  faying^ 
Search  the  Scriptures  ;  for  in  them  ye  think  ye  have  eternal  Life  ;  and 
they  are  they  which  teftify  of  me. 

Our  Saviour  means  by  the  Word  Scriptures,  the  Bible,  that  is,  the 
Word  of  God,  wrote  by  the  Prophets,  Evangelijls,  and  the  Apofiles, 
whom  God  ufed  in  this  Caufe,  as  Secretaries  or  Clerks  •,  and  they  were 
holy  Alen,  infpired  with  the  Holy  Ghofi,  in  order  that  we  fhould  be  in- 
ftru^ed  by  their  Writings,  to  know  and  to  do  the  Will  of  God,  and  there- 
by obtain  eternal  Life  and  Salvation^ 

We  have  to  obfervehere, 

Firfi,  The  Certainty  of  the  Holy  Scripture.  That  there  is  fuch  a  Book, 
which  is  the  Word  of  God,  diftated  by  the  HolyGhoft,  can  be  proved 
by  thefe  three  following  Arguments. 

1.  The  own  Teftimony  of  this  Book  •,  the  Holy  Scripture  (hines  of 
its  own  Light,  not  having  Occafion  to  borrow  from  any  where  elfe ;  as 
the  Light  of  the  Sun  convinces  us  of  its  Brightnefs  j  fo  has  the  Scripture 
his  own  convincirg  Teftimonies  of  its  Godlinefs :  It  is  the  Spirit  that  '^W^^^^^-  ^' 
beareth  Witnefs,  becaufe  the  Spirit  is  Truth.  Read  in  the  Old  or  New- 
Teftament,  and  you  iliall  find,  that  all  that  is  faid  there,  is  faid  of  the 
Lord  himfelf,  or  his  Son  Jefus  Chrift  -,  or  fpoken  by  holy  Men  by  God's 
Order,  We  will  find  here  and  there  the  Words  and  A(5tions  of  the 
Wicked  ;  but  they  are  related  for  us  to  abhor  them  :  Who  dares  then 
fay,  that  this  Book  is  not  from  God,  fliewing  its  Authority  by  its  own 
Teftimony  ?  We  have  therefore  no  Need  of  going  to  the  Pope,  or  any 
where  elfe,  for  to  get  a  Confirmation  hereon,  is  the  Difciple  more  than 
his  Mafter?  Is  the  i-'ope  more  than  John  the  Baptift  ?  The  Jews  did  fend 
to  him,  and  he  bore  Witnefs  of  Cliritl,  but  Chrift  refufeth  his  Teftimony,- 
faying,  F receive  not  Teftimony  from  Man.  When  a  Minifter  is  in  the 
Inilpit,  he  muft  take  his  Authority  from  his  Doctrine-,  fo  taketh  the -^  *  ^■^' 
Scripture  Teftimony  from  his  own  Authority  •,  for  that  is  the  true  Light, 
wherefrom  all  Do6trine  muft  take  their  i  igiit.  Alfo  we  find  in  the  Holy 
Scripture,    great  Pow^^r   to  inftrud,    to    reveal   all  lecret  and   hidden 

Thoughts,  . 


6  Of  the  Holy  Scriptures, 

Thoughts,  to  withftand  all  falfe  Dodlrine,  to  drive  away  Idolatry,  and 

to  cotnfort  in  all  Tribulations,  and  oppofc   all  Temptations  •,  all   which 

can  be  effe6led  by  the  Word  of  God  alone  :  Thereby  were  the  ^hejfalo- 

nians  periuaded  to  believe,  and  to  embrace  the  DoiTtrine  preached  by  St. 

Paul ',  thereby  did  the  Hearers  of  St.  Peter,  become  fo  pricked  in  their 

Hearts,  that-  rhey  did  not   know  what  to  do,  before  St.  Peter  advifed 

Acts  il.37,38  them,  To  repent^    and  be  baptized  in  the  Name  of  Jefus  Chrifi^  for  the 

Luke  xxiii.   Remijfion  of  Sins  :  Thereby  was   one  of  the  Malefaftors  converted  bc- 

^^'  fore  ever  he  knew  where  to  find  the  apoflolic  Church. 

2.  The  Teftimony  of  the  Church  ;  for,  fince  the  Holy  Scripture  isfo 
full  of  godly  Words,  wonderful  Miracles,  and  deep  Myfteries,  from  the 
Beginning  to  the  End,  is  all  fo  Mrrnohious,  and  is  all  Truth  •,  therefore 
has  the  whole  C^hriftendom  always  -::|jCk no wledged  this  Book  to  be  the 
Wford  from  God's  own  Mouikj-y'^i^d  none  has  ever  .dared- to.  contradi(5l 
or'^fbwart  it,  with  any  found  R&a{op  4  fo  that  this  Book,  which  has  been 
conferited  to,  and  has  been.rccei^^  by  fo  -many  Millions  who  lived  at  the 
Time,  or  juft  after  it  was  Wfote,  and  has  been  fiiace; acknowledged  in  fo 
many  hundred  Years,  cardiri- no-Manner  be  now  Cbntradicted  by  any  one. 
They  might  as  well  difpiif^i?I%_Sun  her  Light  •,  wherefore,  fo  long  as  the 
Church  acknowledges  tliiis  ^ook  to  be  the  Word  of  God,  lives  confor- 
mable to  its  Commands,  and  alters  not  the  leaft  Tittle  thereof;  .fo  long 
is  fuch  a  Church,  a  true  Catholick  Church  ;  therefore  did  St.  Paid  call 

iTlm  iii  ic  ^^^^  Chriftian  Church,  '^fbe  Pillar  and  Ground  of  the  'Truth  :  For  as  So- 
'  vereigns  have  their  Orders  on  publick  Pillars,  that  every  one  can  read 
them,  fo  we  find  the  V/ord  of  God  in  the  Church,  that  every  one   can 
learn  of  them  the  Lord's  Will  and  Commands. 

3.  The  Teflimony  of  the  Holy  Ghofl  in  the  Confcience.  If  any 
doubts  of  this  Book,  let  him  read  in  it  -,  confider  and  ponder  on  what  he 
reads  -,  live  conformable  to  it,  and  pray  to  the  Lord  for  the  AiTiftance  of 
his  Holy  Ghofl,  and  he  fhall  find  fuch  pricking  in  his  Heart,  and,  by 
the  Teflimony  in  his  own  Confcience,  be  convinced,  to  confefs,  that  this 
Book  is  the  Word  of  God.  It  will  go  with  him,  as  with  the  Samaritans, 
who,  after  the  Woman  had  told  them    that  Chrifl  was  there,  and   they 

John  iv.  42,  i^^^  fpoken  to  hirn  -,  /aid  unto  the  Woman,  Now  we  believe  not  hecaufe  of 
thy  Saying  ;  for  we  have  heard  him,  and  know  that  this  is  indeed  the  Chrifl, 
the  Saviour  of  the  World:  Likewife  can  the  Chriilian  Church  teflify  the 
Holy  Scripture  to  be  the  Word  of  God  ;  But  by  reading,  hearing  and 
meditating  thereon,  the  Holy  Ghofl  v/ill  teflify  it  in  our  Hearts.  We 
have  now  to  confider, 

Firfl,  The  great  NecelTity  of  the  Holy  Scripture.  Our  Saviour  com- 
mands to  fearch  the  Scriptures  •,  and  what  is  there  that  we  ran  do  with 
greater  Profit  ?  There  are  two  Reafons  that  fhould  bring  us  to  the 
fearching  of  the  Scriptures. 

I.  God's 


Of  the  Holy  Scriptures.  ^ 

I.  God's  Command.  Search  is  a  Word  of  Command  :  Chrifl:  did  not 
fay  what  the  Jews  did,  but  what  they  ought  to  do  :  He  had  in  the  fore- 
going 38th  Verle,  upbraided  them  of  their  Unbelief  and  Negled  of  the 
Scriptures  :  Thereupon  he  commands  them  in  our  Text's  Words,  what 
they  fliould  do  with  greater  Attention.  It  has  pleafed  the  good  and 
gracious  God,  always  to  preferve  the  Bible,  that  it  is  not  altered  in  the 
leart;  although  the  Jewifti  Church  erred  greatly  againft  it,  as  we  may 
obferve  of  our  Saviour's  Complaints.  As  God  would  not  fuffer  the  Book  Mat.  xxiii.z, 
of  Nature  altered  by  the  Heathens,  although  they  corrupted  it  with  Sin 
againft  Nature  •,  fo  did  the  Bible  always  remain  unaltered,  although  the 
Jews  erred  greatly  againft  the  true  Dodlrine  thereof ;  yea,  not  in  the 
greateft  Wars,  when  whole  Countries  were  dt-ftroyed,  has  this  holy  Book 
lu fit  red  any  Damage.  When  Jerufalem  was  deftroyed  the  firft  Ttnie, 
by  tiie  King  of  Babylon^  and  the  Tribes  brought  into  Captivity,  and 
even  the  Temple  burnt,  then  were  the  Scriptures  prefer vcd,  as  we  can 
conclude  from  the  Words  of  the  Prophet  Daniel^  who  was  one  of  the 
Captives,  and  underftood  of  the  Scripture  •,  the  Time  when  Ifrael  was  to 
be  relieved  ;  which  Scriptures  were  MoJes^%^  and  the  other  Prophets. 

i\fterwards  when  they  came  home  to  their  own  Country  again,  in  or- 
der to  rebuild  the  City  and  Temple,  they  had  the  Bible  with  them  :  In 
the  laft  d'::ftroying  of  Jerufalem  by  the  Romans^  the  Bible  was  preferved ; 
as  we  can  fee,    fince  we  have  it  yet. 

2.   Our  own  Need  and  Want.  Had  we  not  the   Bible,  then   v/ere  we 
as  Heathens  i  of  whom  St.  Paul  fays,  'That  they  are  Strangers  from  the  p  1    •• 
Covenant  of  Pro'mife^    having  no   Hope^  and  ^without  God  in   the  World. 
It  would  go  with  us,  as  with  them  that   were  on   board  with  St.  Paul, 
who,  fVhen  neither  Sun  ncr  Stars  appeared^  and  no  fmall  Tempefi  arofe^ 
bad  no  Hope  to  be  faved.     But,  the  Word  of  God  is  a  Lamp   unto  <7«r  A6^sxxvii.2o 
Feet^  and  a  Light  unto  our  Path.  It  is  a  perfed  Light,  that  enlightens  us  ^^^^-  ^^-^''^• 
in  all  that  is  necefiary  for  us  to  know  to  Salvation.   It  is  a  clear  fliining  '°^* 
Light,  fo  that  every  one  can  fee  thereby,  and  learn   what  is  required  of 
him  ;    It  is  a  true  Light,  having  Light  ot  itfelf  like  the  Sun  ;  It  is  a  con- 
tinuing Light,  that  iliall  burn  fo  long  as  the  World   ftands.     We  have 
alfo  a  more  fur  e  Word  of  Prophecy  •,  whereunto  ye  do  ivell  that  ye  tahHeed^  ,  Peter  i  10 
as  unto  a  Lights  that  floineth  in  a  dark  Place^  until  the  Daydarvn,  and  the 
Day-Star  arife  in  your  Hearts.     Next  have  wc  to  conftder, 

'Thirdly.,  The  Writers  of  the  Holy  Scriptures  •,  our  Saviour  fays  in  our 
Text,  Scriptures.  Who  has  then  wrote thefe  Scripture?  The  Bible  is  not 
wrote  from  the  Beginning  of  the  World  j  for  then  did  the  t^arents  learn 
their  Children  by  heart,  and  was  in  them  Days,  the  Dodhine  tranlplan- 
ted  from  Generation  to  Generation  by  Word  of  Mouth,  until  the  Time 
of  Mofes.,  who  was  the  firft  that  began  to  write  by  the  Command  of 
God,  after  the  Children  of  Ifrael  were  gone  out  0^  Egypt.,  2454  Years 
after  the  Creation.     It  is  worth  obfervmg,  that  although  Mofe's  did  not 

»  live. 


I  Of  the  Holy  Scriptures. 

live  at  the  Time  of  the  Creation,  yet  has  he  wrote  fuch  a  true  andexad 
Hiftory  of  the  whole  Tranfadlion,  as  if  he  had  been  prefent  from  the 
firft  Day,  and  had  heard  or  feen  the  Order  and  Words  that  the  Lord 
ufed  ;  The  Reafon  therefore  is,  that  the  Spirit  of  God  dictated  to  him, 
all  what  he  fhould  write  j  for  Mofts  was  a  high  inftruded  Man  of  God, 
with  whom  the  Lord  fpoke  Face  to  Face,  as  a  Man  fpeaketh  nnto  his 
Friend.  Afterwards  the  Lord  wrote  with  his  own  Finger  the  Ten  Com- 
mandments upon  the  two  Tables  of  Stone,  and  delivered  them  to  Mo[es\ 
fince  that,  have  the  other  holy  Men  wrote,  all  by  the  Infpiration  of  the 
Holy  Ghoft  -,  for  if  they  had  wrote  without  Orders  from  God,  they 
would  have  committed  a  high  and  treacherous  Crime :  Thefe  holy  i«fpired 
Men  have  been, 

1,  True  andjuft  ;  They  did  not  write  after  their  own  Thoughts,  but 
2Tim.iii.16.  alone  by  the  Infpiration  of  the  Holy  Ghoft,  and  wrote  what  they  had 
Johnxix.35.  j^g^j.(j  3p)j  fgej^ .  for  ti^ey  (3iri  not  hide  away  even  their  own  Faults. 

2.  Harmonious,  Although  the  Prophets  and  Apoftles  wrote  at  diffe- 
rent Places,  Times  and  Languages  •,  yet,  for  all,  they  agree,  and  don't 
write  againft  one  another,  contrary  to  temporal  Writers,  who  oftentimes 
contradid  themfelves.  Herefore  are  the  Prophets faid  to  fpeak  with  one 

Lul-ei  -o     l^outh. 

'■^"  '■  '  '        3.  Sound  in  Faith  and  Dodrine  -,  For,  fince  they  were  all  infpired  by 
JohDxvi.i3.  theHoly  Ghoft,   and  God  him felf  dictated  to  them,  then  could  they  not 
err  ;  neither  write  again  ft  the  Truth. 

4.  Mean  and  ignorant  before  their  Call.  Mc^es  was  a  Shepherd  -,  Elijah 
a  Ploughman  •,  Amos  a  Herdman,  and  a  Gatherer  of  Sycomore  Fruit ; 
Mathew  a  Receiver  of  Cuftom  •,  Lucas  a  Phyfician,  and  the  Apoftles  all 
Flfhcrmen-,  but  after  their  Call  to  this  Office,  they  received  Knowledge 
and  Intelligence,  of  what  they  fhould  write  and  fpeak  ;  for  when  the  Holy 
Ghoft  inftrufts,  can  Man  be  foon  inftruded  to  Perfedion. 

The  Rcafons  why  it  has  pleafed  the  Lord,  to  give  and  reveal  his 
Vv'^ord,  are  as  follows  : 

1.  Since  the  Memory  of  Men  was  not  to  be  depended  upon,  efpecial- 
ly  in  fupernatural  Caufes.  W^e  can  hardly  apprehend  the  Earthly,  much 
lefs  the  Heavenly  Things  -,  and  it  is  a  great  Blefling  that  Writing  is  inven- 
ted, fince  it  is  the  greateft  Help  to  Memory. 

2.  Eecaufe  Men  did  encreafe  and  multiply.  For  fince  one  Country  af- 
ter another,  did  receive  the  Word  of  God,  and  the  Chriftian  Church  be- 
came enlarged  ;  therefore  did  the  Apoftles  and  Evangelifts  write  to  chem, 
whom  they  could  not  perfonally  inftruft  with  Prcachirg. 

3.  For  the  greater  Certainty.  The  Do(5trine  we  receive  by  W^ord  of 
Mouth,  is  not  fo  durable,  neither  to  befo  much  depended  upon,  as  what 
is  wrote  down,  efpecially,  if  it  concerns  fpiritual  Things  •,  for  if  the  true 
Doclrine  had  not  been  wrote  down,  there  would  have  been  many  more 
erroneous  Opinions  in  Chriftianity,  than  there  is  already.  We  have  to 
confider.  Fourthly, 


Of  the  Holy  Scriptures^  ,        9 

Fourthly^  The  Dlvifion  of  the  Holy  Scripture.  Search  the  Scriptures, 
whereby  we  muft  not  alone  underftand  the  Old  Teftament,  as  it  was  of 
old,  in  the  Time  of  Chrift's  Incarnation,  but  alfo  of  the  New,  fo  as  it  is 
now  in  our  Days. 

The  Old  Teftament  is  that  Part  of  the  Bible,  containing  the  Books 
that  were  wrote  before  the  Birth  of  Chrift,  called  the  Time  of  Promife, 
or  the  Time  under  the  Law  •,  of  which  Books  Genefis  is  the  firft,  and 
the  Prophet  Malachi  the  laft. 

The  New  Teftament  is  the  other  Part  of  the  Bible,  containing  the 
Books  wrote  after  the  Birth  of  Chrift,  called  the  Time  of  Revelation,  or 
the  Time  under  the  Golpel ;  whereof  the  Gofpel  of  St.  Matthew  is  the 
firft,  and  the  Revelation  of  St.  7(5;^/7  is  the  laft. 

,  The  Scriptures  in  the  Old  and  New  Teftament,  are  called  canonical  or 
fundamental,  fince  they  contain  the  Grounds  of  the  Chriftian  Faith,  where- 
fore Chrift  and  the  Apoftles  did  always ufe  them,  to  confirm  their  Preach- 
ing and  Doftrine  with. 

We  find  befides  in  the  Old  Teftament,  fome  Books  called  Apocrypha,, 
which  are  good  and  exemplary  to  read,  but  can  in  no  Ways  ferve  to  the 
Confirmation  of  any  Article  of  Faith  •,  for  they  are  not  wrote  by  the 
Infpitation  of  the  Holy  Ghoft,  as  having  many  Faults  and  Contradic^ 
tions  in  them  ;  and  therefore  not  counted  among  the  Canonical  :  We 
have  to  obfcrve, 

Fifthly,  The  Holinefs  of  the  Scriptures.  Our  Text  fays  :  For  in  them 
ye  think,  ye  have  eternal  Life.  What  is  the  End  and  Aim  of  all  our 
Troubles,  Sufferings,  and  Defires  .?  Is  it  not  the  eternal  Life?  This  we. 
can  find  in  the  Holy  Scriptures  -,  not  as  Phyfic  in  a  Box,  but  as  the 
only  Means  that  can  help  us  to  the  eternal  Life;  therefore  are  the  Scrip-t 
tures  like  warning  Lights,  whereby  we  can  fee  to  arrive  through  this . 
wicked  World,  into  the  heavenly  Glory. 

Our  Saviour  fays  in  our  Text;  T'e  think.  We  muft  not  accufe  the 
Scriptures  with  any  Falfliood,  as  if  it  fliould  promife  us  what  we  can't 
find  in  it  .-  No  !  but  Chrift  accufes  here  the  Jews  of  their  Uncautioufnefs, 
and  own  Conceit,  and  likev/ife  their  Explanation  of  the  Scriptures-,  where- 
fore St.  Paul  writes  of  them  •,  Even  unto  this  Bay,  when  Mofes  is  read,  -Cor.iii.  15. 
the  Vail  is  upon  their  Hearts :  Like  many  among  the  Chriftians,  who  are 
of  Opinion,  that  becaufe  they  read  and  hear  the  Srciptures,  go  to  Church, 
receive  the  Sacrament,  give  Alms,  fing  and  pray,  they  therefore  ftiall 
enter  into  the  Kingdom  of  Heaven,  and  receive  eternal  Life,  although 
they  have  no  living  Faith  ;  No !  but  they  who  read  the  Holy  Scriptures, 
hear  the  Word  of  God,  go  to  Church,  receive  the  Sacrament,  or  per- 
forming any  pious  or  charitable  Adtions,  thereby  feeking  Jefus  Chrift, 
by  a  true  Faith,  have  the  eternal  Life:  He  that  hath  the  Son,  hath  Life,  j  joj-inv,  12. 
and  he  that  hath  not  the  Son  of  God,  hath  no  Life.  Let  us  alfo  con- 
fider, 

C  I.  Of 


•10  Of  the  Holy  Scriptures, 

Sixthly^  The  Glory  of  the  Holy  Scripture.  Our  Saviour  fays  Incur 
Text ;  They  teiiify  of  me:  The  Holy  Scriptures  teftify  of  the  Perfon,  Of- 
fices, and  Benefits  of  Chrift. 

I.  Of  his  Perfon.  That  he  is  the  fecond  Perfon  in  the  Bleflfed  Trinity, 
Pfal.  ji.  7.     fj.^^e  (3q^  2nd   true  Man  in  one  Perfon  ;  true  God,  born  of  the  Father 

*  '"'  '^'     from  Eternity  ;  and  true  Man,  born  in  the  Time  of  the  Virgin  Mary. 
Lukei  --i         2.  Of  his  Offices.  That  he  is  our  King,  Prieft,  and  Prophet  :  Our 
Heb.  ix.^14.  King,  for  he  reigns  over  us  with  his  Spirit  and  Word.  Our  High  Prieft; 
JVho  through  the  eternal  Spirit^  offered  himfelf  without  Spot  to  God ;    and 
Jhall  therefore  his  Blood  purge  our  Confcience  from  dead  PForks,  to  ferve  the 
living  God.  Our  Prophet :   For  he  has  revealed  to  us  the  Will  and  Plea- 
fure  of  his  Father  ;    has  reconciled  us  with  God,  and  interceeds  for  us. 
Heb- xii.  2.      3.  Of  his   Benefits  towards  US.     He  is  the  yf/p^^  and  the  0;»^^(7,  the 
Hof.  ii.  19.  Beginning  and  End  of  our  Faith,  He  is  our  Bridegroom,    who  has  be- 
trothed us   unto  himfelf  in  Righteoufnefs,  and  in  Judgment,  and  in  lov- 
ing Kindnefs,  and  in  Mercies,  and  in  FaithfuJnefs,  that  we  Ihould  know 
Ads  X.  38.  j.j^^  Lord.  He  is  our  Chrift-,  for  God  anointed  him  with  the  Holy  Ghoft 
'  and  Power.  He  is  our  Judge-,  for  he  is  to  judge  every  one,  according  to 
, Sam.  xii.  7.  that  he  hath  done,    whether  it  be  good  or  bad.  He  is  our  Ehenezer\  for 
Ifaiah  ix.  6.  hitherto  has  the  Lord  helped  us  by  him.  He  is  the  Prince  of  Peace  -,  for 
John  X.   1 1 .  he  has  obtained  the  everlafting  Peace  with    God  for  us.  He  is  the  good 
Shepherd  \  who  has  given  his  Life  for  his  Sheep,  for  to  free  them  from 
iPet.  1.  ^^-^he  Power  of  Satan.  He  is  our  Redeemer -,    for  he  has  redeemed  us  not 
with  corruptible  Things,    as  Silver  and  Gold,  but  with  his  own  precious 
Mat  ix    I "  ^lo^^l-   ^^  ^^  ^"^  Phyfician  ;  and  has  healed  our  fpiritual  Sickncfies.  He 
Lukexix.  10  is  our  Saviour  %  for  he  has  faved  us  when  we  were  loft.  He  is  the  pro- 
mifed  Seed  of  the  Woman  ;   who  has  bruifed  the  Head  of  the  Serpent. 
He  is  our  Guide  \  for  he  is  the  Way,  and  the  Truth,  and  the  Life ;    the 
Way  we  fhould  walk  in,  the  Truth  we  fhould  walk  after,  and  the  Life 
Gen.  iii.  i ".  we  fhould  walk  unto.     He  is  the  Way  in  his  Example,  the  Truth  in  his 
Doctrine,    and  the  Life   in   his  Sufferings  and  meritorious  Death  ;  and 
there  are  a  great  many  more  Benefits  which  are  innumerable. 

Who  would  not  thenfearch  the  Scriptures,  fince  they  bear  fuch  a  glo- 
rious Teftimony  of  Chrift  :  And  is  the  Bible  an  heavenly  Apothecary, 
wherein  we  can  find  a  true  Remedy  for  all  our  fpiritual  Difeafes  }  It  is  a 
Prayer*Book,  and  we  can  learn  therefrom  to  pray  rightly.  It  is  a  Book 
of  Virtue  and  Vice  -,  for  we  find  therein  the  Virtues  we  muft  pradice, 
and  the  Vices  we  muft  abhor.  It  is  a  Book  of  Examples;  for  therefrom 
we  can  learn  how  to  behave  ourfelves  in  Temptation.  It  is  a  Receipt - 
Book-,  for  therein  we  can  find  the  Receipts  for  our  Sins,  by  the  Blood  of 
Chrift.  It  is  a  Book  of  Teftimony  -,  tor  all  the  Prophets  witncfs,  that, 
through  his  Name,  whofoever  believeth  in  Him,  fhall  receive  Remifiion 
of  Sins.  Yea,  the  Bible  is  an  Armour,  whereon  there  hangs  a  thoufand 
Bucklers,  all  Shields  of  mighty  Men.  Search  therefore  the  Scriptures,  all 

Men, 


Of  the  Holy   Scriptures.  I  j 

Men,  high  and  low,  young  and  old,  big  and  fmall,  fince  you  are  intrcated 
and  commanded  thereunto  -,  and  ye  fhall  thereby  receive  fuch  great  Re- 
ward.   You  might  afk,  how  fhall  we  fearch  the  Scriptures  ? 

1 .  Buy  you  a  Bible,  that  is  the  beft  Furniture  we  can  have  in  our 
Houfes  ;  we  oftentimes  lay  out  Mony  on  fmall  Matters,  whereof  wc 
have  little  or  no  Profit ;  why  won't  we  then  lay  it  out  for  a  Bible,  where- 
of we  can  reap  fo  many  Benefits  ;  Solomon^diys>\  Get  IVifdom,  gei  Under- 'p^ov.  iv.  5. 
Jianding.  But  how  fhall  we  get  Wifdom  ?  Buy  a  Bible,  and  you  have 
Wifdom  in  your  Hands  ;  read  diligently  therein,  and  you  will  get  Wif- 
dom in  your  Head  •,  and  keep  the  Word,  and  live  according  to  its 
Commands,  and  you  will  get  Wifdom  in  your  Hearts. 

2.  After  you  have  bought  a  Bible,  read  diligently  in  it  *,  we  can  be- 
llow whole  Days,  Weeks,  Months,  yea,  even  Years,  in  reading  tem- 
poral and  worldly  Books  -,  but  for  to  read  the  Bible,  we  can  not,  and 
oftentimes  will  not,  find  any  Spare  of  Time.  Worldly  Men  are  like 
Qiiickfilver,  which  has  no  Refl  •,  their  Thoughts  are  always  here  and 
there,    to  and  fro,  like  a  Bird  from  one  Limb  to  another. 

3.  In  reading  of  the  Bible,  fearch  the  Scriptures  with  Reverence  and 
Devotion.  He  that  will  read,  or  hear  the  Word  of  God,  to  any  Profic 
or  Purpofe,  mufl  firfl  put  away  all  flefhly  and  worldly  Thoughts,  and 
befeech  the  Lord  for  the  AfTiftance  of  his  Holy  Ghoft,  for  to  enlighten 
his  Reafon,  and  incline  his  Heart  to  preferve  what  he  hears  or  reads. 
What  will  it  fignify,  if  we  reader  hear  the  Word  of  God,  and  arc  not 
truly  refolved  to  live  according  to  it.  That  Seed  is  evil  fowed  that  yeilds 
no  Harvefl  -,  fo  is  reading  of  no  Profit,  if  not  accompanied  with  outward 
Aftions,  and  likewife  with  a  fincere  Refolution.  To  fearch  the  Scriptures 
is  the  Work  of  the  Soul,  not  in  flying  Thoughts,  hke  the  Dog  who  fobs 
of  the  Water,  and  runs  away  from  it :  But  in  the  perufmg  of  the  Scrip- 
tures, take  this  Advice ;  do  not  read  much  at  one  Time,,  but  break 
off,  and  ponder,  and  confider,  with  fincere  Meditations,  on  what  you 
have  been  reading. 

It  you  are  not  able  to  buy  a  Bible,  get  a  Catechifm,  and  fearch  in. 
that ;  for  that  is  an  Extra6t  of  the  Bible,  and  contains  all  what  is  neceffary 
for  you  to  know  and  believe  to  Salvation  :  If  you  can't  read,  get  another 
to  read  for  you  ♦,  go  often  to  Church,  and  liften  with  due  Attention  and 
Reverence  to  the  preaching  of  the  Scriptures,  whereby  you  will  be  in- 
ftrufted. 

The  Lord  give  every  one  of  us  his  Spirit  and  Grace,  that  zve  may  al- 
'Ways  -put  a  true  Value  on  his  holy  JVord,  for  the  Sake  of  our  Saviour y, 
Jefus  Chrifl.     Amen. 


IL    SERMOR. 


^^^ 


12  Of    G  O  D. 


II.     SERMON. 

O    F 

G       O       D. 

The  Text  flands  in  the  Gofpel  of  St.  John,  Chnp.  JV.  verfe  24. 

Ged  is  a  Spirit ;  and  they  that  wor/Jjip  lllm^  miift  worjljip  Him 
in  Spirit  and  Truth.    . 


T 


Introduction. 

'T  is  a  mournful  Complaint,  that  the  I>ord  made  of  the  Ignorance  of 
his  People,  in  the  Caufe  of  their  own  Salvation  •,  faying,  by  the  Pro- 
phet Ifalah^  the  firft  Chap,  third  and  fourth  verfe.  Ike  Ox  knowetb 
his  Owner,  and  the  Afs  his  Mafier^s  Crib  %  but  Ifrael  doth  not  know^  m'j 
People  doth  not  conjider  :  Ah  finful  Nation.  The  Prophet  fets  forth 
three  Things  in  thefc  Words. 

Firft,  The  natural  Senfe  of  the  Beafts.  The  Ox  knoweth^his  Owner, 
and  the  Afs  his  Majler^s  Crih^  The  Lord  is  pleafed  here,  not  to  take 
Example  or  Similitude  of  the  fubtileil  fort  of  Beafts  ;  as  a  Serpent,  Stork 
or  Dog  \  but  of  the  dulleft  fort,  as  an  Ox  and  Afs,  who,  although  they 
are  dull  by  Nature,  yet  know  their  Owners  and  Benefjftors.  Balaam^ 
Afs  knew  her  Owner ;  for  when  Balaam  fmote  her  with  a  Staff,  then 
did  the  Lbrd'open  her  Mouth,  and  fhe  faid  unto  Balaam  :  What  have  1 
'^^'^'^-  ^^^''  done  mito  thee^  that  thou  haft  [mitten  me  thefe  three  Times -,  am  not  I 
thine  Afs,  upon  which  thou  haft  ridden,  ever  fince  I  was  thine,  unto  this 
Day,  Likewile  do  we  find  feveral  other  Creatures  praifed  in  the  Scrip- 
tures j  as  the  Ant  of  Carefulnefs,  the  Spider  of  Laborioufnefs,  the 
Stork,  Turtle,  Crane,  and  Swallow,  of  obferving  the  Times. 
But  here  the  Lord'  complains  of. 

Secondly,  The  fcandalous  Ignorance  of  his  People.  Ifrael  doth  not 
know,  my  People  doth  net  confidtr.  Men  fliould  be  careful,  fince  the 
Lord  has  been  pleafed  to  give  unto  thern  Realon  and  Senfe,  whereby  they 
are  feparared,  and  above  the  Beails;  but  they  are  oftentimes  worfe  than  even 
the  dulleft  of  Beafts -,  in  Wickednefs,  they  are  fubtile  enough;  bun  in  the 
Knowledge  of  God,  they  arc  dull  and  ignorant :  Ifrael  won't  know,  that 
Hof.  u.  8.  j.|^g  Lqj.^  g^^^g  j.|^gj^  Corn,  Wine,  Oil,  Wool  arid  Flax.  When  a  Man  is  in 
Honour,  and  don't  confider  it,  then  is  he  worfe  than  a  Bead.  Adara  was 
in  great  Plonour  in  P^r^^//^,  but  fince  he  did  not  remain  in  it,  he  be- 
came' like  the  Beafts ;  for  the  Lord  made   him    Coats  of    Skins  of  the 

Beafts, 


Of    GOD.  13 

Beafts,  that  he  fhoiild  learn  of  them,  to  be  obedient  to  his  Creator :  So 
fcandalous  can  Men  become  by  Difobedience.  The  Beafts  never  leave  off 
their  beaftly  Nature  •,  but  many  Men  lofe  their  human  Nature,  by  Difo- 
bedience, and  become  Dogs,  Hogs,  Lions,  Bears,  Scorpions,  Vipers, 
and  even  Devils  thcmfelves,  as  our  Saviour  fays  of  Judas  the  Traitor. 
Men  are  apt  enough  to  underftand  the  World,  and  all  worldly  Things; 
but  to  know,  and  ferve  God,  as  their  Lord  and  Maker,  are  they  dull 
and  unwilling.  The  Heathens  had  more  Regard  for  their  Gods,  than 
Ifrael  for  the  true  God,  who  had  brought  them  out  of  Bondage,  by  fo 
many  Miracles  •,  whereof  the  Lord  complaineth,  faying  -,  Hath  a  Na- 
tion changed  their  Gods,  la'hich  are  yet  no  Gods  ?  But  my  People  have  .  .. 
changed  their  Glory  ^  for  that  which  doth  not  Profit,  Be  aftonijhed,  0  ye 
Heavens,  at  this,  and  be  horribly  afraid,  be  ye  defolate,  faith  the  Lord. 

Thirdly,  The  Lord    puts  therefore  by  the  Punifhment.     Jh  I  finfiil 
Nation.  Ah,  is  a  little  Word,  but  contains  all  temporal  Punifhment,  and 
eternal  Damnation  -,  the  Lord  calls  them,    finful  Nation  !  for  they  that 
don't  know  God,  are  finful;  fince   they  want  whereby  they  can  abftain 
from    Sin;    and   that   is    the  Knowledge   of    the    living   God.      He 
that   fait!-4,    I  know   him,    and   keepeth   not    his  Commandment,  is  a     ,^j^^^.. 
Lyar,  and  the  Truth  is  not  in  him.     They  knew  God,  but  would  not       "  "' Z^' 
obey  him  :  They  thought  if  they  did  but  offer  their  Sacrifices,  and  ob- 
ferve  the  outward  Ceremonies,    that  was  enough,  and  were  not  further 
concerned  how  they  lived;  as  we  can  fee  of  the  following  in  faid  Chapter- 
The  Punifhment  of  fuch  fenfeleis   People,  will    be  greater  and  harder, 
iir.ce  they  knew-the  Will  of  God,  and  lived  not  according  to  it;  For  that 
Servant  that  knew  his  Lord's  Will,  and  prepared  not  him/elf,  neither  did  Lukexli.  47. 
according  to  his  Majter^s  PVill,  (hall  be  beaten  with  many  Stripes.  For,  be- 
fides  that,  they  flia'lnot  profper  in  their  Undertakings;  as  the  Lord  threat- 
neth,  faying;  Becauje  there  is  no  Knowledge  of  God  in  the  Land -,  there- 
fore Ihall  every  one  that  dwells  therein  languifh  ;  fo  lliall  this  Ah  I  befall  ,^^^    .^ 
them  after  Death,  In  flaming  Fire,  for  Vengeance  on   them  that   know  not 
God,  and  that  obey  not  the  Gofpel  of  our  Lord  Jefus  Chrifl.  And  it  will  be 
the  harder  in  the  Day   of  Judgment,  when  it  will  go  better   with  Tyr  2  Thef.  i.  8. 
and  Sidon,  than  with  Corazin    and   Bethfaida,  v/here  Chrifl   had  often 
preached,  and  wrought  many  Miracles. 

Therefore,  that  we  fliall  not  be  like  Horfes  and  Mules,  who  have  no 
Senfe,  but  mufl  be  ruled  with  the  Bridle,  will  not  we  be  in  our  own 
Light;  but,  according  to  our  Duty,  ftrive  to  learn  to  know  God  rightly; 
whereto  our  Text  will  ferve.  Whereof  we  will  take  to  Confideration, 
thefe  three  Heads. 

First,  That  there  is  a  GOB^ 

Second,  What  this  God  is  in  his  Fjfence, 

Third,  What  Honour  and  Service  we  owe  to  this  God, 


H  Of    GOD. 

Explanation  of  the  Text, 

Firji^  We  have  to  enquire  that  there  is  a  God. 

Our  Saviour  coming  on^his  Journey  to  a  City  of  Samaria.,  called  Sichar, 
near  the  Mount  Gerizim,  where  the  Samaritans  had  built  a  Temple, 
where  there  was  a  Well  called  JacoFs  Well,  fat  him  down  by  this  Well, 
being  weary  of  his  Journey  •,  there  cometh  a  Woman  of  Samaria  to 
draw  Water,  Jefus  faid  unto  her.  Give  me  to  drink.  Then  faid  the  Wo- 
man to  him.  How  is  it  that  thou  being  a  Jew,  afkeft  Drink  of  me, 
which  am  a  Woman  of  Samaria  ?  For  the  Jews  have  no  Dealings  with 
Samaritans.  Jefus  anfwered  and  faid  unto  her.  If  thou  kneweft  the 
Gift  of  God,  and  who  it  is  that  faith  to  thee.  Give  me  to  drink  ;  thou 
wouldft  have  afkedofhim,  and  he  would  have  given  thee  living  Water; 

The  Woman  thinking  that  Jefus  fpoke  of  the  Water  in  the  Well ; 
faid  unto  him.  Sir,  thou  haft  nothing  to  draw  with,  and  the  Well  is  deep ; 
from  whence  then  haft  thou  that  living  Water  ?  Thereupon  explains 
Jefus  this  living  Water,  faying.  That  whofoever  drinketh  of  this  Water, 
fhall  never  thirft ;  But  this  Water  fhall  be  in  him  a  Well  of  Water, 
fpringing  up  into  everlafting  Life.  And  when  the  Woman  again  under- 
ftood  that  Jefus  fpoke  of  natural  Water  ;  then  did  he  break  off  the  Dif- 
courfe,  and  faid  unto  her.  Go  call  thy  Huftjand,  and  come  hither.  The 
Woman  anfwered,  I  have  no  Huft)and.  Jefus  faid  unto  her.  Thou  haft 
well  faid,  I  have  no  Huft)and  :  For  thou  haft  had  five  Huft)ands,  and 
him  whom  thou  now  haft,  is  not  thy  Hufband.  The  Woman  finding 
that  Jefus  knew  her  Secrets,  took  him  to  be  a  Prophet,  and  began  to 
talk  of  Religion,  faying,  Sir,  I  perceive  that  thou  art  a  Prophet  ;  Our 
Fathers  worftiipped  in  this  Mountain  ;  and  the  Jews  fay,  that  in  Jeru- 
falem  is  the  P\ace  where  Men  ought  to  worftiip.  She  wanted  to  know, 
which  of  the  two  Parties  were  in  the  Right.  Jefus  thereupon  inftrufls  her 
concerning  the  true  Worftiip,  faying  •,  Woman,  believe  me,  the  Hour 
cometh,  fwhen  theMeflias  is  come,  and  has  fatisfied  with  his  own  Blood, 
whereby  all  levitical  OflFerings  will  be  ended,  and  the  Gofpel  is  preached 
over  the  whole  World,)  when  ye  ftiall  neither  in  this  Mountain,  neither 
at  Jerufalem  worftiip  the  Father:  But  in  every  Place  ftiall  a  pure  Offer- 
ing of  Devotion,  be  off^ered  unto  the  Name  of  the  Lord.  Thereupon 
explains  Jefus  to  her,  in  our  Text's  Words,  How  the  true  Worfhip- 
pers  ftiall  pray  and  worftiip  God,  and  that  in  Spirit  and  Truth  ;  bccaufe 
God  is  a  Spirit,  faying ;  God  is  a  Spirit,  and  they  that  wor/hip  him 
tnuji  wor/hip  him  in  Spirit  and  'Truth.  Of  this  we  have  to  confider,  that 
there  is  a  God. 

The  Samaritans  knew  very  well  that  there  was  a  God  ;  Therefore  faid 
the  Woman  ;  Our  Fathers  worfliipped  on  this  Mountain.  We  know  bet- 
ter, the  Lord's  Holy  Name  be  praifed  for  it,  that  there  is  a  God  ;  altho* 
the  Fool  fay  in  his  Heart,  there  is  no  God  ;  they  acknowledge  an  Al- 
mighty Power  with  their  Mouths,  but  deny  it  with  their  Anions  ;  Such 
Fools  can  be  convinced  that  there  is  a  God,  i .  Of 


Of    GOD.  15 

1.  Of  the  Nature.  The  Heathens  who  don't  know  God,  know  for  all 
that  there  is  a  God  -,  which  they  can  conclude,  of  the  Creation  of  the 
World  ;  as  ^t.  Paul  writes  of  them  ;  which  Knowledge  is  a  natural 
Knowledge,  wherewitli  every  one  is  born.  So  that  there  is  not  one  Na- 
tion in  the  Univerfe,  that  don't  acknowledge  the  Being  of  a  God  ;  yea, 
many  Nations  have  chofen  rather  Sticks,  Stones,  and  other  Images  for 
their  Gods,  than  to  be  without  a  God.  This  inbred  natural  Knowledge 
of  the  Being  of  a  God,  increaleth  by  the  Sight  of  the  World,  and  of  all 

that  is  therein.  So  fays  the  Pfalmift ;  l!he  Heavens  declare  the  Glory  o/Pfal.  xix.  i. 
God^  and  the  Firmament  Jheweth  his  handy  Work.  So  many  Stars  in  the 
Skies  •,  fo  many  Birds  in  the  Air  •,  fo  many  Drops  of  Water  in  the  Sea  ; 
fo  many  Sand-Grains  on  the  Earth  •,  fo  many  Flowers  in  the  Fields  ;  fo 
many  Days  in  the  Year  •,  fo  many  Hours  in  the  Day  ;  fo  many  Moments 
in  an  Hour,  are  all  fo  many  Evidences  of  the  Being  of  an  Almighty  God. 
The  Firmament,  with  Sun  Moon  and  Stars,  have  ftood  fo  many  thou- 
fand  Years  without  Support  or  Pillar.  The  Earth  gives  its  Seed,  and 
produces  in  due  Seafon  ;  Winter  and  Summer,  Day  and  Night,  follow 
one  another  fo  regular ;  and  Man  is  fo  wonderfully  formed  in  his  Mother's 
Womb :  All  this  is  the  Work  of  an  almighty  artful  Mafter,  who  has  created, 
preferved,  and  daily  brings  forth  every  Thing  in  fuch  complete  and  ample 
Order,  fo  that  nothing  is  loft  -,  and  therefore  fays  Solomon  -,  God  has  ordered 
every  ^hing,  by  Meafure,  Weight  and  Number  :  Juft  as  if  every  Thing  in 
Nature  was  numbered  and  weighed  •,  for  if  there  was  too  much  in  Nature, 
that  would  be  burdenfom  •,    if  too  little,  that  would  weaken  Nature. 

2.  Of  the  Confcicnce.  The  Woman  of  Samaria^  was  convinced  in  her 
Confcicnce,  that  Jefus  knew  all  her  fecret  Wickednefs ;  alfo  our  Con- 
fcicnce convinces  us,  that  there  is  a  God,  who  knows  and  fees  all  our 
Doings ;  for  Confcience  is  a  Letter  from  God  to  the  Soul,  and  is  the 
Vicar  of  God  ;  and  is  as  the  Eccho  of  the  Voice  of  God,  which  occafions 
fuch  a  Fright  and  Terror  in  the  Mind,   that  a  Sinner  cannot  forbear  it : 

Hereof  comes  it,  that  the  Wicked  is  always  chafed  even  of  a  fhaken  Leaf.  Lev.xxvi.36. 

We  have  many  Examples    of  Murderers,  and  other  Malefadtors,  who 

could  never  reft   in  their  own  Confciences,   before  they   revealed   their 

Crimes ;  and  if  others  would  not  puniih  them  for  their  Crimes,  have  even 

laid  violent   Hands  on   themfelves.     What  made  C^;«  fay-.  My  PuniJh-yi^i.Kxy'n.^. 

ment  is  greater  than  lean  hear  ?  A  guilty  Confcience.  What  made  Judas 

fay  ;  I  have  finned^  in  that   I  have  betrayed  innocent  Blood  ?  A  guilty 

Confcience.  He  was  very  ready  and  willing  to  receive  the  thirty  Pieces  of 

Silver  •,  but  now  he  was  fo  pricked  and  troubled  in  his  Confcience,  that 

he  went  and  hanged  himfelf. 

3.  Of  the  Holy  Scripture.  There  is  not  one  fmgle  Leaf  in  the  Bible, 
that  do  not  confirm  that  there  is  a  God.  Who  created  Heaven  and  Earth, 
the  Sea,  and  all  that  in  them  is  ?  God.  Who  promifed  unto  Men  Re- 
demption by  the  Seed  of  the  Woman  ?  God»  Who  brought  the  Sin-Flood 

over 


i6  0/    G  O  D. 

over  the  World?  God.  Who  deftroyed  5^Jo;;?  and  Gomorrah,  with  Brlm- 
flone  and  Fire  from  Heaven  ?  God.  Who  fpoke  with  Abraham,  Ifaac, 
and  Jacob,  and  promifed  unto  their  Seed  the  Land  of  Canaan  ?  God. 
Who  brought  the  Children  o^  Ifrael  out  of  Egypt  ?  God.  Who  wrought 
fo  many  Miracles  ?  God,  Who  fpoke  with  the  Prophets  and  others  ? 
God,  Who  would  then  doubt  that  there  is  a  God,  who  fees  and  knows 
all  Things  ?  yet  we  fee  many  live  in  the  World,  as  if  there  was  no  God, 
Jer.  V.  21.     but  the  Spirit  of  the  Lord  calls  them  ;  Foolip  People. 

Secondly,  We  have  to  confider  what  this  God  is  in  hisEffence. 

Since  we   are  now  convinced  that  there  is  a  God;    What  is  then  this 

God  in  his  Effence  ?  No  Man  is  able  to  underftand  or  difcribethe  Effence 

Ifa.  xlv.  15.  of  God;  for  this  is  a  Myftery  -,  therefore  fays  the  Prophet  Ifaiah  :  Thou 

art  a  God  that  hidefi  thy  felf :  And  St.  Paul  fays  -,    That  God  dwelleth  in 

iTim.vi.  16.  ^  Light,  which  no  Man  can  approach  unto,  whom  no  Man  hath  fe en,  nor 

can  fee.     Of  this  Myftery  can  we  talk  but  as  Children,  in  as  much  as  the 

Scripture  has  revealed  to  us,    and  we  can  apprehend  or  underftand. 

God  is  a  Spirit,  Eternal,  Infinite,  Incomprehenfible,  Omniprefent,  All- 
knowing,  Almighty,  Free- making.  True,  Holy,  Good,  Juft,  Merci-. 
ful,  Honourable,^r.Thefe  arefome  Attributes  whereby  God  is  defcribed, 
and  fignify  his  Eflence  in  itfelf  -,  we  cannot  underftand  and  defcribe  the 
Efience  of  God  better,  than  of  his  Attributes  :  And  although  we  find  in 
the  Scripture  more  Attributes  of  God,  yet  are  thefe  the  moft  principal  •, 
for  the  ElTence  of  God  is  nothing  elfe  but  the  Nature  of  God,  whereby 
God  is  of  himfelf,    and  in  himfelf, 

Wc  muft  then  confider,  that  the  Attributes  of  God  are  efTential  and 
perfonal.  The  efTential  Attributes  of  God,  are  attributed  to  all  the  three 
Perfons  in  the  Holy  Trinity,  without  Difference,  and  is  the  EiTence  of 
God  in  itfelf;  for  the  Attributes  of  God,  is  God  himfelf;  which,  akho* 
they  are  many  towards  us,  fince  our  weak  Minds  can't  comprehend  it 
other  wife,  are  but  one  in  God. 

Perfonal  Attributes,  are  attributed  to  every  Perfon  In  the  Trinity  in 
particular,  as  the  perfonal  Attribute  of  the  Father,  is  to  generate  or  beget 
aSon;  the  perfonal  Attribute  of  the  Son,  is  to  be  born  of  the  Father;  and 
the  perfonal  Attribute  of  the  Holy  Ghoft,  is  to  proceed  from  the  Father 
and  the  Son. 

God  is   a  Spirit.  The  Angels  are  Spirits,  and   likewife    the  Souls  of 

Men  ;  but  God  is  the  Father  of  all  Spirits ;  and    is  fo  much  and  high 

Heb.  xu.  9.  ^^^^^^  ^jj   ^^j^^j.  9.jj,.jj5_^    ^5  Eternity   is  above   this  prefent  Time.    And 

fmceGod  is  a  Spirit  ;  then  by  Confequence  follows, 

I.  That  he  has  no  Body  nor  Members.  We  often  read  in  the  Scrip- 
ture, of  the  Members  of  God  ;  but,  that  is,  becaufe  the  Spirit  has  wrote 
according  to  our  Simplicity,  that  we  fhould  and  could  better  apprehend 
v/hat  God  is.  And  we  muft  underft-and  this  Way  of  Writing  in  the 
Scripture,  in  a  hig-hcr  and  godlier  Stile. 

2.  That 


0/    G  O  D.  .  17 

2.  That  he  can  not  befecn.  Therefore  faid  the  Lord  to  Mcfes  -,  ^hctt 
eanji  not  fee  my  Face-,  for  there fl: all  no  Man  fee  me,  and  live.  By  our  own 
Souls,  whicn  are  likcwife  Spirits,  we  can  partly  conclude  what  the  Ef- 
fence  of  God  is :  The  Souls  within  us  are  Spirits,  who  can't  be  Teen  nor 
handled  ;  God  is  in  a  higher  Way  a  Spirit,  not  created,  cannot  be  kt[\ 
nor  apprehended,  and  is  without  Body  and  Members,  The  Soul  is  whole 
in  the  whole  Body,  and  whole  in  every  Part  of  the  Body,  and  rules  the 
whole  Body  :  God  is  in  the  whole  World,  and  in  every  Part  of  the 
World,  and  governs  the  whole  World;  The  Soul  cannot  be  feen,  but 
can  fee  all  that  is  in  and  without  the  Body  •,  fo  can  no  Body  fee  God, 
but  God  fees  every  Thing.  The  Soul  can  in  a  Moment  travel  through 
the  whole  Nature  ^  fo  is  God  over  all,  and  can  pafs  through  the  v/hole 
Nature  in  an  Inftant  ;  For,  when  it  blows,  He  is  faid  to  walk  on  the 
Wings  of  the  Wind  ;  when  it  rains,  He  is  laid  to  water  the  Earth  j  when 
it  thundereth.  He  is  faid  to  let  hear  the  Voice  of  his  Strength  ;  and 
when   it  fnows,    He  is  laid  to  give  the  Snow  like  Wool, 

God  is  eternal,     God  is  always  the  fame,  without   Beginning,  Change 
or  End  ;  therefore  is  he  faid  to  inhabit  Eternity,  and  is  called  King,  /<?r  I[^-  ^vn.  tj. 
t^•er  and  ever.     Who  hves   forever?  The  eternal  God,  "^^^fi -^^^^  ^^^  Bsnt^xxxiu 
everlajling.     This    Eternity  of  God,  is  concealed    in    that   holy  Name,  27. 
that  the  Lord  told  unto  Mofes,  when  he  afked  what  his  Name  was  ;  .And  Exod.iii.  14, 
God  fat d  unto  Mofes,  /  AM  THAT  I  AM,  this  is  my  Name  for  ever,  '5- 
and  this  is  my  Memorial  unto  all  Generations. 

In  this  Name  is  concealed  many  deep  Meditations. 

/  AM  THAT  I  AM;  that  is,  I  am  eternal  ;  I  am  that  I  am, 
in  prefent  Time,  and  know  not  of  Time  paft  nor  to  come ;  for 
the  ElTence  of  Eternity  is  to  be  always  the  fame  -,  wherefore  St.  John 
fays;  fVhich  is,  and  which  was,  and  which  is   to   come,  the  Almighty.  .    . 

/  AM  THAT  1  AM  -,  that  is,  I  am  the  Beginning  and  Offspring  ^^"^"  ^" 

of  all  what  is:  An  Effence,  whereof  all  other  ElTenccs  have  their  Effence ; 

and  all  what  is  divided  into  certain  Degrees  in  others,  all  flows  outjrom  me. 

'  /  AM  THAT  I  AM  •,  that  is,  I  am  unchangeable  and   conftant  ; 

for  all  that  can  change,  is  not  fo  much  as  what  remains  always  ronftant. 

/  AM  THAT  I  AM.  I  am  alone,  that  have  Effence  of  '::nfelf  ;  all 
other  Things  are  not  of  themfelves,  but  have  their  Effence  and  Being, 
from  my  Will  and  Pleafure. 

1  AM  THAT  I  AM  -,  that  is,  all  what  in  me  is,  is  my  Effence  -,  I 
am  not  compofed  of  Particles,  as  other  Things  are,  but  I  am  of  my  felf. 

/  AM  THAT  I  AM  •,  that  is,  I  am  only  (:od  j  I  am  the  Lord, 
and  there  is  none  elfe  -,  there  is  no  other  God  hefides  me. 

God  is  infinite  and  incomprehenlible.    God  is  in  his  Effence  and  Power 
fo  great,  that  he  cannot  be  meafured  ;  He   fills  Heaven  and  Earth,  and  job  xi.  8 
cannot  be  comprehended  of  any  Place.   He  is  over  All.  He  gives  Life  i  King  viii,. 
and  Motion  to  every  Thing.  He   is  higher  than  Heaven  >  what  canft  ^7- 

D  thou 


i8  Of    G  O  D. 

thou  do  ?  deeper  than  Hell ;  what  canft  thou  know  ?    The  HeaVen  and 
Jer,xxm.24.  Heaven  of  Heavens  cannot   contain  him.    Can  fjiy  hide  himjelf  in  fecret 
Places  that  1  JJoall  not  fee  him^  faith  the  Lord.  Bo  not  I  fill  Heaven  and 
Earth  ?  faith  the  Lord. 

God  is  Omniprefent.  The  Angels  can  be  but  in  one  Place  at  once,  but 
Johnxii.  ^^^  ^^  always  overall,  not  as  the  Houfe  was  filled  with  the  Odour  of  the 
I  King  viii.  Ointment:  Neither  as  the  Cloud  filled  the  Houfe  of  the  Lord.  Neither  is 
lo-  he  defiled  of  the  unclean  Things,  whereby  he   is  prefent;  like  the  Sun, 

who  is  not  ftained  of  the  Things  whereon  it  fnines.  if  any  fhould  afk, 
was  God  over  all  before  the  Creation  .?  He  mufc  know,  that  God  was 
well  infinite  and  incomprehenfible  before  the  Creation  ^  but  we  can't  fay 
that  God  was  over  all,  and  filled  every  Thing  before  the  Things  were. 
The  old  Fathers  have  made  this  Queftion,  Where  was  God,  when  there 
was  nothing  but  himfelf  .?  Whereupon  they  anfwer ;  He  was  in  himfelf, 
for  he  is  himfelf  enough.  The  Omniprefence  of  God  is  not  idle,  without 
EfFedl  and  Power;  no,  but  is  always  working  in  the  Wicked,  with 
Terror  and  Fear  ;  and  in  the  Faithful,  with  Grace  and  Comfort  •,  neither 
is  it  a  bare  and  fimple  godly  Eff^e6t,  v/ithout  the  Prefence  of  his  Eflence. 
As  the  Sun  is  in  the  Air,  not  with  its  Body,  but  alone  with  its  Beams, 
Light  and  Power :  For  fince  the  Lord  fills  Heaven  and  Earth,  and  is 
Lord  himfelf  in  his  EfTence;  fo  fills  this  EfTence,  Heaven  and  Earth  with 
Power.  But  therein  confifts  the  Omniprefence  of  God,  that  he  fills  every 
Thing  elTential. 

Yet,  for  all,  the  Omniprefence  of  God  has  its  Degrees. 
The  common  Omninrefence  of  God,  flretches  unto  all  that  is  in  Flea- 
ven  and  Earth.  The  Heaven  is  his  Throne,  and  the  F^arth  his  Foot- 
ftool.  His  gracious  Prefence  flretches  to  the  Chriftian  Church,  and  the 
Faithful  on  Earth.  It  is  worth  obferving,  that  our  Saviour  commands 
us  to  pray  \  Our  Father  which  art  in  Heaven  -,  and  not.  Our  Father 
which  art  over  all:  For  this  is  a  Prayer  that  belongs  alone  to  the  Chri- 
ftian Church ;  and  God  will,  that  all  Chriflians  fhould  be  his  Heaven  : 
And  the  nearer  the  Faithful  keep  themfelves  to  God,  the  nearer  is  God  to 
them.  And  in  Regard  to  this  we  canfay,  that  God  is  not  even  nighunto  every- 
one in  the  Chriftian  Church.  For,  as  the  Spirit  of  jE/zWdid  refl  double  on 
Elifjah  ;  So  the  Prefence  of  God  works  more  Holinefs  in  one  than  in  another. 
His  glorious  Prefence,  is  by^the  Angels  and  Saints  in  Heaven  •,  who,  of  the 
continual  f^eking  of  his  Face,  are  filled  with  Glory  and  Flonour.  When  we 
read  in  the  Scripture,  that  God  is  departed,  is  gone  away,  or  is  come  again, 
it  muft  be  underftood  of  the  different  Ways  of  his  Prefence.  When  God  is 
faid  to  depart,  then  comes  Punifhment  and  Misfortunes !  When  he  is 
faid  to  come  again,  then  comes  Bleffing,  Comfort,  Grace,  and  all  other 
Good  Things,  (underfland  to  the  Faithful.)  Gen,  xix. 

God  is  Ail-knov/ing.  He  knows  all,  what  has  been,  is,  and  fhall  be,  in,  and 
through  the  whole  Nature.  There  are  three  Things  that  Men  do  not  know, 

namely, 


0/    G  O  D.  19 

namely,  what  is  abfent,  fecrer,  and  to  come  :  But  God  knows  all  Things-, 
he  knows  what  is  abfent  ;  for  he  is  the  whole  Eye,  and  fees  all  Things  ; 
he  is  the  whole  Ear,  and  hears  all  Things  ;  he  is  the  whole  Foot,  and  is 
over  all  :  He  knows  all  what  is  hidden  and  fecret ;  he  knows  all  fecret 
Thoughts  of  the  Heart ;  he  fees  in  the  bottom lefs  Pit ;  he  fearches  the 
Heart  and  Reins :  He  knows  all  what  fhall  happen,  good  or  badj  for  it 
{lands  all  before  his  Eyes -,  fothat  we  may  fay,  That,  in  Regard  to  this, 
the  Knowledge  of  God  (Iretches  further  than  his  Power  and  Will.  God 
knows-  more  than  he  can  do,  as  Sin  ;  God  knows  more  than  he  will  do, 
as  the  Things  that  are  pofTible,  but  happens  never.  The  old  Hebrews 
have  faid  of  this  Knowledge  of  God  ;  there  are  three  Things  above  us 
that  we  fhould  never  forget-,  that  is,  an  Eye  that  fees  all  Things  -,  an  Ear 
that  hears  all  Tnings  j  and  a  Book  wherein  all  our  Thoughts,  Words 
and  D::eds  are  numbered. 

God  is  Almighty.    The  almighty  Power  of  God  fliines  forth  ;  frji, 
of  his  Titles  and  Names  he  is  called  by  in  the  Holy  Scriptures  ;  as.  He 
is  the  Almighty  God  :  The  King  cf  Glcry.  'The  Lord  ftrong  and   mighty  :  Gen.  xvii.  i. 
The  Lord  mighty  in  Battle.  A  Man  of  War-,  a  Gyant,    who   ;?7^/^<?//^  P:  1- xxiv.s. 
Wars  toceaje  unto  the  End  of  the  Earth;  he  breaketh  the  Bow,  and  cut-  ^''''^-  ^^''"^-  9- 
teth  the  Spear  in  /under-,  he  burneth   the  Chariot  in  the  Fire.     Secondly^ 
OfhisWotds.   By  his  Almighty  Word,  he   made  Heaven,  Earth  and 
Sea,  and  all  that  in  them  is,  of  nothing.   He  fpake^  and  it  was  done  -,  he    . 
commanded.,  and   it  jiood  faft :  And   he  ftill  preferves    by  his  Almighty  ^kX  lix"\^" 
Word  every  Thing.  Thirdly.  Of  his  A6lions.  He  is    mighty.,  and  can  do  Eph.  iii.  20.. 
what  he  pleafeth  in  Heaven  avd  up^n  Earth.   His  Hand  is  not  (liortened. 
He  can  do  exceeding  abundantly,  above  all  that  voe  ajk  or  think.   We  mull 
for  allconfider  hereby  ;    i .   Tftat  what  is   gainfl,  or  impolTibie  in  Nature, 
God  can't  do  -,  and  even  if  he  coiild,    he   would   not  -,  For  God  is  not 
againft    himfelf  -,  neither  can   God  do  what   is  sgainft  his  Holincfs   and 
Perfection.     2.   That  when  we  read   in  the  Hoiy  Scriptures,  that  God 
can't  do  it  ;  we  muftthen  underftand  it  in  Regard  to  his  Promifes,  that 
he  has  made  and  will  not  break.   So  faid  the  Lord  to  Lot,  when  he  would  \ 

deftroy  Sodom  and  Gomorrah  :  Hafte  the.e.y  efcape  thither;  for  I  cannot  do 
any  Thing  till  thou  be  come  thither  The  Reafon  thereof  was,  becaufe  the 
Lord  had  promifed  to  fave  Lot. 

God  is  free- making.  He  is  not  fubjedl,  neither  tied  to  any  natural 
Caufe;  but  all  what  he  does,  he  does  freely  after  his  own  Will  and 
Pleafure,  and  Decree  -,  fo  that  none  can  fay.  What  do  you  do  ?  The 
Will  of  God  is  all  what  God  will,  and  all  what  God  will,  h.'s  he  decree'd  ; 
which  in  a  Scripture  Way  is  called,  the  fecret  Will  of  God  :  /  nd  all  what 
God  has  decreed,  and  afterwards  revealed,  is  calked,  the  revealed  Will  cf 
God,  But  fince  the  Will  of  God  is  not  always  fulfilled  by  Men,  through 
the  wicked  and  bad  Dif^^ofition  of  iVIen's  felf,  therefore  fultils  God  his 
Will,  and  Decree  to  the  Praife  of  his  Glory,  Williom  and  Jufticc,  becaufe 

D  2  the 


20  0/    G  O  D. 

the  Wicked  fliould  have  nothing  to  cloak  their  Wickednefs  with. 
Hereof  arifes  the  Difference  between  the  foregoing,  and  following  Will  of 
God,  which  are  in  God  but  one  Will,  but  is  called  fo  in  regard  to  us 
Men.  The  foregoing  Will  of  God  is  his  Mercy  towards  Men,  that 
they  fnall  be  faved  through  the  Faith  in  Jefus  Chrift  :  The  following 
Will  of  God,  is  his  Juftice  to  lave  the  Faithful,  and  damn  all  Unbe- 
lievers. The  foregoing  Will  of  God  is  grounded  on  this ;  I  won't  the 
Death  of  a  Sinner,  but  that  he  fliall  repent,  believe  in  Chrift,  and  be 
faved  :  The  following  Vv'ill  of  God  has  .regard  to  the  Faithful,  and 
Unbelievers,  the  Firft  to  be  faved  and  the  lall  to  be  damned  ;  as  our 
Saviour  fays.  He  that  belie'veth  on  the  Sen,  hath  everlajiing  Life,  and  he 

John  iii.  36.  ^^^^  belie-jeth  not  the  Son,  (Joall  r.ot  fee  Life,  but  the  PVrath  cf  Godabideth 
on  him.  The  foregoing  Will  of  God,  contains  on  God's  fide,  the  Offer 
of  Salvation,  with  the  iVJeans  thereof;  The  following  Will  of  God  con- 
tains on  Man's  fide,  the  Keceprion  of  Salvation,  and  the  right  Ufe  of 
the  Means  ;  and  they  that  fliall  ufe  thefe  Means  rightly,  fhall  be  laved  ; 
but  they  that  negleft  and  abufe  the  Means,  ihall  be  damned:  hereby  can 
...  we  underftand  thefe  Words :  O  Jerufakm,  Jerufakm,  how  often  would 
/  have  gathered  thy  Children  together,  even  as  a  Hen  gathereth  her 
Chickens  under  her  Wings,  and  ye  would  not. 

God  is  true  and  faithful.  He  is  called  in  the  Scripture,  not  true  alone, 
but  Truth.  The  Father  is  Truth,  the  Son  is  Truth,  and  the  Holy  Ghoft 
is  Truth.  He  has  fhewed  himfelf  true  in  his  Word,  and  it  is  therefore 
called  the  Word  of  Truth  •,  true  in  his  Works  ;  for  all  that  he  ha^  pro-, 
mifed  or  threatned,  he  fulfils.     God  is  not   a  Man,  that   he  fhould  Lie, 

Num.  xx'm.  neither  the  Son    cf  Man,  that   he  fhould    repent:    Hath   he  f aid,  and 

^9-  Jhall  he  not  do  it  ?  Or  hath  he  Jpcken,  andfballhe  not  make  it  good?  And 

this  lliall  be  'the  Comfort  of  the  Faithful  in  Affii6lions,  that  God  will 
certainly  fulfil  what  he  has  promifed  :  He  has  not  two  Tongues  in  one 
Mouth,  nor  two  Hearts  in  one  Breaft  ;  the  Lord  iliallcut  off  all  flatter- 
ing Lips  :  Therefore,  fays  St.  Paul-,  It  is  impoffible  for  God  to  lie.  God 

Heb.  VI.  iS.  .^  |,^jy  .^  }^g  jg  j^^iy  -jj^  i^-g  £f]gncc  •,  /  am  Holy,  faith  the  Lord.  He  is  holy 

in  his  Effed  ;  He  fanclifies  all  them  he  comes  unto.  The  Father  fandi- 
fies  us  in  Truth.  The  Son  fandifies  us  by  his  Blood  and  the  Baptifm. 
The  Holy  Ghoft  fandifies  us  by  the  Gofpel.  Therefore  fhall  the  Children 
of  God  endeavour  to  be  Holy;  as  the  Lord  com.mands  •,  San5lify  your- 
felves',  for  1  am  Holy.  We  fhall  be  holy  by  Faith  in  Chrift;  for  Faith 
cleanf^s  the  Heart  from  Sin,  and  fandifies  us.  We  fhall  be  holy  by  Works, 
for  we  muft  endeavour  to  ferve  God  without  Fear,  in  Holinefs  and 
Rightcoufnefs,  all  the  Days  of  our  Lives. 

God  is  good.  He  is  good  in  himfelf,  of  himfelf,  and  through  himfelf. 
All  Goodnefs  that  we  find  in  the  Creatures,  is  but  a  Glance  or  Brightnefs 
of  the  effential  Goodnefs  in  God.  God  has  Ihewed  his  Goodnefs  towards 
all  Creatures  in  the  Creation,  particularly  towards  IMen ;  firft,  in  the 

Creation  j 


0/    G  O  D.  21 

Creation  ;  God  created  Man  in  his  own  Image  -,  afterwards  in  the  Re- 
demption and  Sandification  •,  He  redeemed  us  by  the  Blood  oFhis  Son  ; 
and  brings  us,  by  the  Holy  Ghoft,  upon  the  right  Way  to  Salvation; 
and  fince  God  is  Goodnels  itfelf,  and  the  Fountain  of  Goodnefs ;  then 
confequently  follows,  that  God  is  not  the  Caufe  of  Sin  :  For,  F/r/?,  he 
had  given  unto  Man  in  the  Creation,  fuch  Reafon,  and  Senie,  and 
Strength,  that  he  could  have  withftood  Satan  and  all  his  Temptations  ; 
For  Satan  did  not  force  Man  to  eat  of  the  forbidden  Fruit.  Can  a  Child 
of  God  after  the  Fall,  wichftand  the  Devil,  by  the  Power  of  the  Spirit  of 
God  i  much  more  could  Adam  and  Eve  before  the  Fall.  Secondly^  God 
forbid  them  to  eat  of.  the  Fruit  ;  and  fince  he  forbid  them  -,  he 
had  given  unto  them  in  their  Minds,  not  to  do  againft  his  Commands  ; 
for  God  hates  Sin.  ^hirdly^  God  ordained  the  Punifhment  that  fliould 
follow,  which  God  could  not  have  done  in  Juftice,  if  he  had  been  the 
Caufe  of  Sin. 

God  is  juft  and  righteous.  He  rewards  the  Good,  and  punifhcs  the 
Wicked-,  he  won't  let  one  Sin  pafs  unpunifhed,  without  Repentance, 
We  fhall  not  think  that  God  is  unjuft,  becaufe  he  punifhes  the  Wicked, 
fome  with  temporals  and  fome  Vv^ith  eternal  Punifliment  ;  for  although 
their  Sins  are  finite,  yet  is  God,  whom  they  fin  againft,  infinite  :  And 
fince  no  Man  could  fatisfy  for  his  own,  much  lefs  tor  another's,  therefore 
did  God  accept  the  Perfon  of  Chrift,  and  laid  his  Merits  in  the  one  Scale 
of  the  Balance  of  his  Juftice,  and  in  the  other  Scale  the  Sin  of  all  Men, 
and  received  thereby  full  Satisfadion  -,  the  one  is  Juftification  by  the 
Law,  that  God  according  to  his  Juftice  requires  of  us  after  the  Law  ; 
the  other  is  Juftification  by  the  Gofpel,  that  God  according;  to  his  Mercy 
imputes  to  the  Faithful  by  Chrift,  who  is  become  a  Juftification  for  us. 
And,  fince  the  Faithful  are  become  hereby  pleafing  in  the  Sight  of  God, 
through  Faith,  therefore  is  God  faid  to  refped  fome  Faithful,  not  for 
the  Sake  of  his  own  Perfon,  but  for  the  Merits  of  Chrift.  According 
to  the  Firft,  God  will  punifli  the  Wicked  with  temporal  and  eternal 
Punifhment  ;  and  according  to  the  laft,  God  v/ill  reward  the  Faithful 
with  temporal  and  eternal  Blefiings.  Although  we  don't  perceive  this 
alwavs  in  this  World,  (for  the  Wicked  profper  oftentimes  beft,  and  the 
Faithful  worft)  yet  fiiall  the  Juftice  of  God  not  fufFer  hereby  :  For  in  the 
Day  of  Judgment,  God  will  render  unto  every  one  according  to  his  Deeds :  P^2l.Ixxiii.3. 
Then  Jhall  it  be  well  with  the  Righteous-,  for  they  floall  eat  the  Fruit  <?/  ja "/i'  "q  \\ 
their  Doings  :  But  woe  tintu  the  fVicked,  for  it  Jhall  be  ill  zvith  him  j  for 
the  Rewards  of  his  Hands  fhall  be  given  him. 

God  is  merciful,  in  general  unto   all  Men  ;  to  whom    he  has   given 
Body  and  Soul,    and  preferves  them   daily  with  his  fatherly  Providence. 
What  hafl  thou ^  that  thou   didji   not  receive?  Afterwards  he  has  given    q^^  j^ 
unto  them  his  Son  Jefus  Chrift,  and  offers  them  in  his  Word  and  Gofpel, 
his  Grace  and  Mercy  in  Chrift,  that  none  ftiall  be  loft,   but  all  befaved  ; 

in 


22  Of    G  O  D. 

in  particular,  againfl  the  Faithful,  whom  he  forgives  their  Sins  and  Tranf- 
grefllons  ;  chufes  for  his  Children,  and  makes  them  cternaly  happy  •,  for 
Chrift  is  the  Saviour  of  all  Men,    efpecially  of  thofe  that  believe. 

God  is  glorious.  In  Majefty  and  ElTence  is  God  glorious  ;  He  has  his 
Majefty  and  Glory  in  himfelf,  and  of  himfelf  •,  he  will  glorify  the  Faith- 
ful, in  his  glorious  Son  Jefus  Chrift,  and  they  fhall  again  glorify  and 
praife  him  here  in  Grace;  and  afterwards  in  the  glorious  Kingdom  of 
Heaven ;  1'hou  art  wsrthy,  0  Lord  •,  to  receive  Glory,  and  Honour,  and 
Rev.  IV.  II.  Power  -,  for  thou  haft  created  all  Things,  and  for  thy  Pleafure  they  are, 
and  were  created. 

We  muft  obferve  thefe  two  Things  of  God.  i.  That  there  is  but 
one  God.     2.  That  there  rs  Three  x*erfonsin  this  Godhead. 

Firft,  We  have  to  obferve,  that  there  is  but  one  God  ;    The  Angels 
Deut.  vi.  4.  and  Men  are  innumerable  ;  but  God  is  only  One.    Hear,  O  Ifrael,    the 
Ifa.  xliii.  II.  Lcrd  our  God  is  one  Lord.     7,  even  I  am  the  Lord,  before  me  there  was 
no  God  formed,  neither  ftoall  there  be  after  me. 

Secondly,  We  have  to  obferve,  that  there  is  Three  Perfons  in  this 
Godhead  :  Ch;  ift:  fpeaks  here  in  our  Text,  as  the  eternal  Son  of  the  Fa- 
ther, of  his  heavenly  Father,  laying,  God  is  a  Spirit  ;  and  includes 
herein  the  Holy  Ghoft  ;  for  the  Word  Spirit  is  ufed  two  Ways  in  the 
Holy  Scriptures. 

1.  EfTential.  For  the  Three  Perfons  in  the  Godhead,  and  the  Holy 
Ghoft  is  not  excluded;  for  he  is  a  Spirit  as  well  as  the  other  Perfons  are. 

2.  Perfonal.  For  the  Third  Perfon  in  the  Holy  Trinity,  that  proceeds 
from  the  Father  and  the  Son,  and    thefe  Three  Perfons  makes  out  that 

J  lohn  V  7  S^'^^y  ElTence  -,  There  are  Three  that  bear  Record  in  Heaven,  the  Father, 
'  the  Word,   and  the  Holy  Ghoft  -,    and  thefe  Three  are  One  God. 

God  the  Father  is  the  Firil:  Perfon,  not  that  he  has  been  before  the 
other  Perfons  •,  for  they  are  all  Three  even  eternal :  Neither,  that  he  is 
more  or  worthier  than  the  others  ;  for  they  are  all  Three  even,  glorious 
and  mighty  -,  but  fmce  he  is  the  firft  Fountain  and  -Offspring  in  the  godly 
EfTence,  but  not  the  Caule. 

God  the  Son  is  the  Second  Perfon,  born  of  his  Father  from  Eternity, 
and  in  tlie  Time  of  his  Mother,  the  Virgin  Mary. 

God  the  Holy  Ghoft,  is  the  Third  Perfon,  proceeding  from  the  Fa- 
ther and  the  Son,  and  was  lent  vifible  upon  the  Apofties,  ami  is  yet  fent 
in  the  PJearts  of  the  Faithful,  and  fills  them  with  fpirituai  Gifts. 

3.  We  have  to  conftder,  what  Fionour  and  Service  we  owe  to  this 
God. 

Since  we  have  fuch  a  mighty  and  glorious  Lord  and  God,  it  is  cer- 
tainly then  our  Duty,  to  honour  and  fcrve  him,  and  we  can  never  employ 
our  Time  better,  than  on  the  Knowlec^ge  and  Service  of  God.  It  is  his 
godly  Will  and  Pleafure,  that  we  fhould  learn  to  know  ad  ferve  him; 
iind  therefore,  fays  our  Saviour ;  He  muft  be   worftjiped  in   Spirit  and 

Truth  I 


Of    G  O  D.  23 

truih  :  Many  one  worfhips  God  as  the  Samaritans,  of  whom  Chriftfaid, 
Te  "juorfmp^ye  know  not  what.  So  does  many  worfhip  God,  who  have  not 
received  the  faving  Knowledge  of  God.  The  Samaritans  worfliipped  God 
on  the  Mount  Gerizim,  without  command  :  So  does  many  worfliip  God 
without  Faith.  Chrift  fays  in  our  Text;  Tkey  that  worjhlp  God,  mujl 
worjhiphim  in  Spirit  and  Truth.  We  muft  know.    That, 

To  worfnipGod  in  Spirit,  is  to  worfhip  him,  Firfi,  with  Faith  and  true 
Devotion,  raifed  by  tlie  Koly  Gholl.  That  Prayer  that  is  not  infpired 
by  the  Holy  Ghofl,  is  vain  and  ufclefs.  No  Man  can  fay  that  Jefus  is  the 
Lord,  hut  by  the  Holy  Ghoft.  Secondly^  V\/ith  a  broken  and  contrite  Heart.  J,^^°''-^"- 3- 
The  Sacrifices  cf  God,  is  a  broken  Spirit :  A  broken  and  contrite  Heart,  ^^  ixviT 
O  God  I  thou  wilt  not  defpife.  The  Lord  loves  to  look  to  him  that  is  poor^ 
and  of  a  contrite  Spirit,  and  tremble th  at  his  fVord.  Thirdly,  With  ga- 
thered Thoughts  and  Attention.  God  can't  bear,  nor  will  not  futfer 
fcattered  Thoughts,  when  we  pray  to  him.  Many  are  more  concerned  in 
their  Prayers  for  their  worldly  Bufinefs  and  Profits,  than  Devotion.  At- 
tention in  Prayers,   agrees  befl  with  the  Nature  of  God. 

To  worfliip  God  in  Truth,  is  to  worfhip  him  without  Hypocrlfy, 
confifting  only  in  going  to  Church,  and  all  other  outv/ard  Ceremonies 
and  Adions,  whereby  we  only  fliew  the  Shadow  of  Religion  outwardly, 
but  have  not  the  real  Religion  inward  in  our  Hearts.  God  isnotpleafed 
with  fuch  Devotions,  as  we  can  fee  of  the  Offering  o^Cain,  in  the  Tears 
of  Efdu,  and  of  the  Prayers  of  the  Pharifees.  We  may  compare  fuch 
Hypocrify  withan  Inn,  having  an  Angelas  a  Sign,  but  a  Devil  in  the 
Houfe  ;  or  as  the  Cake  of  the  Prophet,  thai  was  not  turned,  but  was  „  ,-  ■•  « 
bak'd  on  the  one  Side,  and  raw  on  the  other. 

God  will  not  aione  be  worfnipped  inSpiritandTruth,  but  he  willalfo  be 
praifedin  Spirit  and  Truth:  When  he  has  heard  and  helped  us,    then  are 
we  obliged  to  praife  his  holy  Name  for  it  :  He  commands  us  ;  Call  upon  Pfal.  1:  15. 
me  in  the  Day  of  Trouble,    I  will  deliver  thee,  and  thou  fhalt  glorify  me. 
It  is  his  gracious  Will,  that  we  fhall  praife  him  i  I  will  praife  the  Name 
of  God  with  a  Song,  and  will  jnagnify  him   with  Thankfglving.  This  alfo  ^^-  ^^^^-  3°» 
fhall  pleafe  the  Lord,  better  than  an  Ox  or  Bullock,  that  hath  Horns  and  ^ 
Hoofs.    The  Praife  of  God  is  a  fpiritual  Offering;  and   fmce  God  is  a 
Spirit,    therefore  is  he  befl  pleafed  with  a  fpiritual  Offering.  God  is  wor- 
thy of  our  Praife,  and  what  can  Man  do  better,  than  to  praife  his  Creator. 
It  is  a  good  Thing  to  give  Thanks  unto  the  Lord,  and  to  fing  Praifes  wato  Pfal.  xcll.  i, 
thy  Name,  0  moft  high  I  to  (J:ew  forth  thy  loving  Kindnefs  in  the  Alorning,  2. 
and  thy  Faithfulnefs   every  Night.  Befides,  in  praifmg  of  God,  we  be- 
come like   the  Angels,  who  praife  the  Lord  always.    The  Hofl  of  Hea-'^J^-'^h 
ven  worfjjipeth  him,      Blefs  ye  the  Lord,  all  ye  his  Hofts,  ye  Minifiers  cf'^' 
his  that  do  his  Pleafure. 

We  fhould  praife  his  Goodnefs  and  Mercy ;  that,  although   we   are 
but  poor  Sinners,  yet  he  is  fo  merciful,  that  he  will  we  fhould  be  faved. 

He 


H 


Of    G  O  D. 


He  has  therefore  given  his  only  Son,  who  bore  all  our  Sins  •,  and  if  we 
Sin,  he  punifhes  us  not  inftantly,  but  has  Patience  with  us.  We  fhould 
praife  his  Juftice,  that  he  will  recompence  all  our  Enemies,  as  they  have 

2  Thef.  i.  6.  deferved,  if  not  in  this  World,  then  in  the  World  to  come.  It  is  a 
righteous  Thing  with  God,  to  recompence  Tribulation  to  them  that 
trouble  you.  We  fhould  praife  him  for  all  his  Blcffings,  that  he  gives 
us  Peace,  Reft,  Health  and  Profperity  in  all  our  Undertakings :  Even  if 
he  fends  us  Croffes  and  Afflidion,  we  fliould  not  forget  to  praife  him ;  for 

Job  li.  10.  ■who  knows,  wherewith  he  has  deferved  it.  Shall  we  receive  Good  at  the 
Hand  of  God  ?  And/hall  we  not  receive  Evil  ? 

When  we  are  fo  joined  unto   the  Lord,  then  do  we  become  one  Spirit 
*  with  him,  and  Partakers  of  the  Divine  Nature  •,  that,  as  God  is  an  im- 
mortal Spirit,  fo  fhall  we  become  likewife,  blefled,  happy,  and  immortal, 


I  Cor. 


VI.  r 


a  Pet.  i.  4. 


through  Faith  in  Jefus  Chrift. 

The  Lord  enlighten  our  Hearts  hy  his  holy  Spirit,  that  we  may  daily 
increafe  in  the  true  Knowledge  of  God,  and  his  Son,  become  Jirong  in  Faith, 
and  receive  at  laft  the  Crown  of  everlafting  Life,     Amejc. 


HI.    SERMON. 


Of    the  Holy  Trinity.  2^ 

III.     SERMON. 

O    F 

The    HOLY     TRINITY. 

The  Text  ftands  in  the  firft  Epiftlc  of  St.  John,  Chap.  V.  verfe  7. 

T^here  are  Three y  that  bear  Record  in  Hctivcn^  the  Father ^  the 
Wordy  and  the  Holy  Ghojt^  and  thcje  three  are  One, 


Introduction. 

TN  the  Year,  that  King  Uriah  died,  did  the  Prophet  Ifaiah  fee  the 
Lord  fitting  upon  a  i  hrone,  high  and  Jifted  up,  and  his  Train 
filled  the  Temple.  Above  it  flood  the  Seraphims,  each  one  had 
fix  Wings  •,  with  twain  he  covered  his  Face,  and  with  twain  he  covered 
his  Feet,  and  with  twain  he  did  fly;  and  one  cried  unto  the  other  and 
faid  :  Holy,  Holy,  Holy,  is  the  Lord  of  Hofis,  the  ivhole  Earth  is  full  of 
his  Glory  -,  as  we  c^n  read  by  the  faid  Prophet  Ifaiah,  in  the  fixth 
Chapter,  the  i,  2,  and  3  Verfes. 

In  this  Sight  we  have  to  confider  three  Things, 

Firji,  The  Sight  in  itfelf.  The  Lord  appeared  here  unto  the  Pro- 
phet in  a  Sight,  and  not  in  a  Dream,  for  to  confirm  him  publickly  in 
his  prophetical  Office,  whereto  he  was  called  :  And  the  Lord  fliewed  to 
the  Prophet  in  this  Sight, 

I.   His  godly   Majtfty  ;  whofe   Pomp   and  Grandeur  is   defcribed, 
Birji,  of  the  Throne   he  was  featcd   upon.     "Worldly  Kings  have  their  ,  j^j^.  ^g 
Thrones  to  fit  upon.     Solomon  had  a  great  Throne  of  Ivory,  there  was 
not  the  like  made  in  any  Kingdom.     But  the  Throne  of  God  is   more  Ifa.  Ixvi.  r, 
pompous,  Heaven   is  his   I'hrone,  and  the  Earth  his  Footftool :   He 
has  builded  his  Stories  in  the  Heaven.     The  Throne  oi  Solomon  had  fix  An^osix.  6. 
Steps  •,  but  the^ "hrone  of  God  is  above  all  Heaven  :   Therefore   is  the 
Lord  called,  The  high  and  lofty  One  that  inhahiteth  Eternity.     Secondly,  ^^^'  ^''"-  '5- 
of  his  Garment.   HisTrain  filled  the  Temple.   Asthe  Train  of  God  filled 
the  Temple,  fo  has  Chri:l  in    his  Time   filled  the  Temple  m  Jerufalem 
with  Glory  in  his  Manhood.    The  Glory  of  thisHoufefljaU  he  greater  than  rr 
of  the  former  •,  and  fo  is  Chrift  always  prefent  in  his  Church,    not  alone  '  '""'  "'  ^' 
with  his  godly,  but  alfo  human    Nature,  and  fills  all  Things  :  And  the  ghj^,  [^  j^^ 
Faithful  fiiall  receive  of  his  Fulnefs,  Grace  for  Grace.    For  he  is  given,  Johni.  16.  ' 

E  to 


26  Of  the  Holy    Trinity. 

Eph.  i.  22,  to  le  (jpe  Head  over  all  Things  to  the  Church,  which  is  his  Body,  the  Ful- 
p^/j  ...  nefs  of  him  that  filleth  all  in  all.  Thirdly,  Of  his  Waiters.  Above  it 
"  '  ftood  the  Seraphims  •,  The  holy  Angels  are  the  Minijlers  of  the  Lord  to 
do  his  Pleafure  :  That  they  ftood,  we  can  thereby  remember  the  happy 
State  wherein  they  remained,  and  did  not  fall  hke  the  bad  Angels,  from 
their  original  Truth  and  Holinefs.  Fourthly,  Of  the  Cloud  that  filled 
the  Temple.  Whereby  we  can  remember  the  myfterious  Ellence  of  God, 
which  can  not  be  feen  :   Clouds  and  Darknefs  are  round  about  him^ 

2.  The  Miftcry  of  the  Holy  Tririty.  The  Angels  did  cry  one  to 
another  three  Times,  Holy.  Herein  is  concealed  the  Miftery  of  the 
Holy  Trinity.  The  firft  Holy  belongs  to  God  the  Father  •,  fee  Revela- 
tions 4th  Chapter.  The  fecond  Holy  belongs  to  God  the  Son  ;  fee  the 
Gofpel  of  St.  John,  i2th  Chapter,  The  third  f/o/y  belongs  to  God 
the  Holy  Ghoit  •,  fee  A^ts  2Sth  Chapter.  Hereof  we  can  fee  and  per- 
ceive, that  this  Miftery  has  been  known  and  acknowledged  by  the  Fore- 
fathers in  the  Old  I'eftament,   although  not  fo  plain  ;;s  in  the  New. 

^.  The  Praife  of  the  Work  of  God.  The  whole  Earth  is  full  of  his 
Glory.  If  we  confider  the  Creation  ;  every  Thing  is  full  of  the  Glory 
of  the  Lord.  It  we  confider  the  Redemption  •,  then  isChrift  given  a  Sa- 
viour, not  of  few  but  of  all.  If  we  confider  the  Chriftian  Church  ;  we 
fhall  find  that  God  protects  his  Church  againft  Tyrants,  and  reigns 
among  his  Enemies. 

Thirdly,  We  have  to  confider  in  this  Sight,  the  Humblenefs  of  the 
Angels.      We  have  a  Defcription  here  of  the  Angels  : 

I.  Of  their  Order  and  Num.ber.  Seraphim  fignifies  glowing  and 
burning  •,  for  the  holy  Angels  are  like  Fire,  and  burns  of  Love  to  God, 
and  of  Zeal  for  his  Glory,  to  clean fe  the  good  and  confume  the  bad. 
Therefore  isthis  Name  given  to  the  Angels  no  where  in  the  Scriptures 
than  here,  where  there  is  fpoken  of  touching  the  unclean  Lips  of  the 
Prophet,  and  of  the  PuniHiment  of  the  unconverted  Jews.  Thefe 
Seraphims  have  been  many  and  innumerable.  The  Prophet  Michael 
Saw  the  Lord  fitting  on  his  Throne,  and  all  the  Hofis  of  Heaven  flanding 
I  King  xxii.  i^y  i^-^^  ^^  ^-^  right  and  on  his  left  Hand. 

^'^'  2.  Of  their  Pofture.   They  ftood,  whereof  we  can  obferve  their  Wil- 

lingnefs  to  ferve  God  j  for,  to  ftand,  fignifies  in  tlie  Scripture,  to  ferve 
and  to  wait  upon. 

3.  Of  their  Nimblenefs.  Each  one  had  fix  Wings.  The  Creatures  with 
Wings    are   always    nimbler  than  thofe   without  •,     fince    Wings   caufes 

ran.  IX.  21.  Nimblenefs  ;   Daniel  faw  an  Angel  fly  fwiftly. 

4.  Of  their  Humblenefs.  With  Twain  : hey  covered  rhe^r  Feces,  in 
order  to  fhew  their  Humblenefs  towards  God,  and  their  J  fhtunefs  to 
fee  God  in  his  Glory  -,  and  to  acknowledge,  tl  ?t  they  carnct  underftand 
the  Divine  Myftery  of  the  Holy  Tri'  ity,   ard  the  hitman  Nature   of  the 

"""Son    of  God.     Whereof   St.  Peter  fays  ;  The  Angels  dcfire  to  look  into  ^ 

And 


1  Pet 


Of  the  Holy  Trinity.  27 

And  with  Twain  they  covered  their  Feet,  for  to  fhew  their  deep  Reve- 
rence.  The  Heavens  are  not  clean  for  the  Sight  of  the  Lor d^  and  he  puts  Jobxv.  ij. 
no  Truji  in  his    Saints.     What   Goodnefs  and  Holinefs  there   is  in  the 
Angels,  they  have  of  and  from  God.  Who  has  confirmed  them  in  Good- 
nefs, and  preferves  them  in  their  original  Holinefs. 

Thirdly^  We  have  to  confider  in  this  Sight,  the  Complaint  of  the 
Prophet  J  Wo  is  me^  for  I  am  undone,  becauje  I  am  a  Man  of  unclean 
Lips,  and  I  dwell  in  the  midft  of  a  People  of  unclean  Lips  -,  for  mine  Eyes 
have  feen  the  King,  the  Lord  of  Hofis.  The  Prophet  confiders  here,  the 
Holinefs  and  Majefly  of  God  on  one  Side,  and  on  the  other,  his  own 
Uncleanefs  and  finful  Nature  •,  and  is  therefore  aftonilhed,  it  would  coft 
him  his  Life  and  Salvation  ;  for,  what  is  a  Man  to  be  compared  to  God? 
Men  have  often  been  afraid,  when  they  have  feen  an  Angel,  much  more 
muft  they  then  be  to  fee  God,  who  can  fpoil  Soul  and  Body.  God  is  an 
invifible  Spirit,  and  no  Man  can  fee  him  and  live,  therefore  was  the 
Prophet  fo  frightened.  And  fince  the  Prophet  Ifaiah  faid,  That  he  had 
feen  the  Lord  in  his  Majefly  and  Glory :  Therefore  did  the  Jews  accufe  him 
of  Slafphenry,  and  afterwards  deftroyed  him,  becaufe  the  Lord  had  faid 
unto  Mojes  ;  No  Man  can  fee  me,  and  live. 

In  the  New  Teftament  God  hath  fliewed  himfelf  with  lefs  Pomp,  in 
the  Incarnation  of  his  beloved  Son.  The  high  and  lofty  Throne,  is  the 
Glory  and  Majefly  of  Chrift,  that  was  feen  in  his  Miracles,  and  heard 
in  his  Sermons.  His  Garment  is  his  Words  and  the  Sacrament.  His 
Train  is  his  Mercy  and  Grace.  The  Seraphims  are,  in  Part,  the  Holy 
Angels,  that  prote6t  his  Holy  Church,  and,  in  Part,  the  Minifters 
that  preach  and  declare  unto  Men  the  Myftery  of  the  Holy 
Trinity.  Whereof  our  Text  fays  ;  There  are  Three  that  hear  Re- 
cord in  Heaven,  the  Father,  the  Word,  and  the  Holy  Ghoft,  and  thefe 
Three  are  One.  We  will,  in  the  Name  of  our  Saviour  Jefus  Chrifl:, 
undertake  to  fpake  of  this  high  and  holy  myfterious  Trinity,  although 
we  muft  cover  our  Faces  like  the  Seraphims^  and  acknowledge  with 
Abraham,  That  we  are  but  Duji  and  Jfhes  :  And  in  the  deepeft  Reve- 
rence, confider  thefe  two  Heads  of  our  Text. 

First,  That  there  is  Three  Perfons  in  the  Godhead.  ' 

Second,  The  Teftimony  and  Unity  of  thefe  Three  Perfons. 

Ex^'^LANTATioN   of  the    Text. 

\.  That  there  are  Three  Perfons  in  the  Godhead,  St.  John  teftifies 
in  our  Text,  when  he  fpeaks, 

Firft,  Of  the  Number  of  them  ;  There  are  Three.  This  Myflery  is  hid 
for  the  Nature,  but  revealed  in  the  Church,  though  clearer  and  plainer 
in  the  New,  than  in  the  Old  Teftament.  The  Forefathers  in  the  Old 
Teftament,  have  had  Knowledge  of  the  Three  Perfons  in  the  Trinity,  or 
elfe,  how  could  they  have  know  Chrift,  believe  in  him,  and  be  laved 
through  him.  In  the  Old  Teftament,  we  can  fee  and  be  convinced  of 
the  1  rinity.  E  2  i .  O^ 


2B  Of  the  Holy  Trinity. 

1.  Of  the  Creation.  Mojes^  in  defcribing  the  Work  of  the  Creation, 
Geu.  i.  I.  fpeaks  of  the  Three  Perfons,  faying ;  In  the  Beginning  God  created  Hea- 
ven and  Earthy  and  the  Spirit  of  God  moved  upon  the  Face  of  the  Waters: 
And  God  f aid  :  Let  there  be  Lights  and  there  was  Light.  Herein  are  all 
the  Three  Perfons  named.  God  the  Father,  is  the  firft  Perfon,  who 
created  Heaven  and  Eaith.   The  Wordhefaid,  is  not  alone  his  Word  of 

John  i.  3.  Command,  but  alfo  the  effential  Word,  the  Second  Perfon  •,  by  whom 
all  Things  were  made.  The  Spirit  of  God,  the  Third  Perfon  that  mo- 
ved upon  the  Face  of  the  Waters.     In  Regard  to   this,  fays  David;   By 

Pfal.  xxxiii.  ^j^g  Word  of  the  Lord  "joere  the  Heavens  made.,  and  all  the  Hefts  of  them ., 

^'  ly  the  Breath  of  his  Mouth.    The  Pfalmill  names  and  mentions  here  all 

the  Three  Perfons.  The  Lord  is  the  Firft  Perfon.  The  Word  of  the 
Lord  is  the  Second  Perfcn.  And   the  Breath  of  his  Mouth  is  the  Third 

Gen  i  -6  Perfon.  Likewife,  when  God  would  create  the  firft  Man,  he  faid  -,  Let 
us  make  Man  in  our  own  Image.,  after  our  Likenefs.  God  fpoke  here 
not  to  the  Angels,  but  to  the  other  Perfons  in  the  Trinity  :  For  to  whom 
ftiould  God  fpeak  than  to  them  whofe  Image  and  Likenefs  Man  was 
to  bear  .? 

2.  Of  the  Way  of  BlefTing,  wherewith  Aaron  and  his  Sons,  were  to 
Kam.vi.  24.  blefs  the  People,  faying  •,  The  Lord  blefs    thee.,  and  keep  thee :  That  is, 

God  the  Father,  the  Firft  Perfon,  who  bleffes  us  with  all  Bleffings  in 
Jelus  Chrift.  The  Lord  make  his  Face  fhine  upon  thee.,  and  be  gracious 
unto  thee  :  That  is.  The  Son,  the  Second  Perfon,  who  enlightens  us 
wirhthe  true  Knowledges  of  Grd,  and  has  obtained  Gr.ice  of  God  for  us. 
The  Lord  lift  up  his  Countenance  upon  thee.,  and  give  thee  Peace:  That  is. 
The  tloly  Ghoft,  the  Third  Perfon,  who  preferves  us  from  Sin  ;  that 
the  Countenance  of  God  can  fhine  in  our  Hearts  by  a  good  Confcience, 
and  ft-als  untO  us  the  RemifTi-wnof  Sins,  which  is  the  eternal  Peace  of  our 
Confcience.  With  this  likffing  does  the  Greeting  of  St.  Paul  agree, 
wherewith  he  concludes  his   Second  F.piftle  to  the  Corinthians,  fliying  ; 

2  Cor.   xiii  The  Grace  of  the  Lord  Jefus  Chrifl.,  and  the  Love  of  God,  and  the  Com- 

13-  munion  of  the  Holy  GhoU,  be  with  you  all. 

3.  Of  the  Sight  Mojes    had  in  the   Defart,  in  the  burning  Bufh,  that 
Exod.  ^^^'  ^-  ^i^  }^ Jim  with  Fire,  and  ivns  not  confmed.   He  that  revealed   himfelfto 

Mofes  in  th-  Bufh,  was  God,  which  is  without  Doubt  5  for  none  elfe  could 
Aas  vli.  35.  do  fuch  Works,  as  to  bring  tDe  Children  of  Ifrael  out  of  Egypt,  and  to 

give  the  Law  on  Mount  Sinai.  He  that  was  fcen   in    the  Bufh,  was  the 

Son  of  God,  the  uncreated  Angel  ;  the  Angel  of  the  Prefence  of  God. 
"Tg''  ^^'iV  ^'  ^"^  ^^  '^^  ^^"  k^o^  a  Man  by  his  Face,  fo  can  we  know  the  Father  in 
jGhnxiv.  9.  j|^^  g^,^^  Mofes  Cd\\s  him  afterwards  his  Mercy,  that  was  in  the  Bufh. 
Exod.  xiii.  The  fame  Angel  went  before  them  in  a  Pillar  of  a  Clcud,  to  lead  them  the 
21.  Way  :   And  in  the  fame  Angel  was  the  Name  of  the  Lord.      The  Ploly 

Ghoft,  the  1  hird  Perfon,   was  alfo   in  this  Work  •,  for  the  Children  ^^f^ 
ICn.  ixui.  10.  Ifrael  were  faid,  to  have  vexed  his  Holy  Spirif,  in  the  Wildernefs.  And 

therefore 


Of  the  Holy  Trinity.  29 

therefore  fald  the  Lord  unto  Mofes,  in  the  fame  Sight ;  7  am  the  God  of 
Abraham,  ^/Ilaac,  and  of  Jacob,  Had  there  not  been  a  Myftery  in  it, 
he  would  have  fuid,  oijofeph^  or  any  other  Patriarch  too. 

4.  Of  the  Words  of  Z)^^7^.  'The  Spirit  of  the  Lord  fpake  by  me ^  and 
his  Word  was  in  my  Tongue.  The  God  of  Ifrael  faid,  the  Rock  of  Ifrael  2  Sam.  xxiif. 
Jpake  to  me.  He  that  ruleth  over  Men,  mufi  be  juft,  ruling  in  the  Fear  of  2,^. 
God.  The  Myftery  of  the  Holy  Trinity  is  concealed  in  thefe  Words. 
The  Father,  the  God  of  Ifrael  fpoke  to  David  ;  The  Son,  the  Reck  of 
Ifrael,  and  the  Word  of  God,  Jpoke  with  David ;  And  the  Ghofi,  thi 
Spirit  of  God,  [poke  likewife  with  David. 

In  the  New-Teftament  we  can  find  plainer  Proofs  of  this  Myftery. 

1.  In  the  Words,   as  here   in  our  Text,  befides    in  the  Command  of 

Chrift  ;  To  baptize,  in  the  Name  of  the  Father,  the  Son,  and  the  Holy  jviaj.  xxvili. 
Ghcji,  16.  *    ' 

2.  In  divers  Sights,  as  in  the  Baptifm  of  Chrift.  The  Voice  of  the  Fa- 
ther was  heard  from  Heaven  ;  the   Son  flood  in  the  River,  and  was  bap-  ^^^^-  '"•  '^• 
tized,  and  the  Spirit  of  God  defended  like  a  Dove.  In  the  Transfiguration 

of  Chrift  •,  There  was  the  Voice  the  Father  heard  out  of  the  Cloud  :  The 

Son  was  transfigui-ated,  and  the  Holy  Ghoft  appeared  in  a  bright  Cloud.  ^  ^^'  ^^"'  ^' 

3.  In  feveral  Efi^cds  •,  it  is  the  Promife  ot  Chrift  ;  I  will  pray  the  Fa- 
ther, and  he  fhall  give  you  another  Comforter,  that  he  may  abide  with 
^cu  for  ever.  In  thcfe  Words,  we  have  a  plain  Teftimony  of  the  Three 
Peribns.  It  is  attributed  to  the  Father,  to  have  begotten  a  Son  in  Eternity, 
and  in  Time,  to  ft^nd  this  Son  and  the  Holy  Ghoft.  It  is  attributed  to 
the  Son  to  be  born  of  the  Fatht-r,  and  to  pray  the  Father,  that  he  will 
fend  the  Holy  Ghoft  :  For  he  is  our  only  Propitiator,  and  theHigh  Prieft, 
in  the  New  Teftament,  by  whofe  Satisfa6lion  and  Merits,^  the  Father 
fends  the  Holy  Ghoft.  It  is  attributed  of  the  Holy  Ghoft,  that  he  is  Tent 
a  Comforter  from  the  Father  in  the  Name  of  the  Son.  Our  Saviour  fays 

in  another  Place  :  When  the  Comforter  is  come,  whom  I  will  jend  unto  you  Johnxv.  26. 
f->'om  the  Father,  even  the  Spirit  of  Truth,  which  proceedeth  from  the  Fa- 
ther, he  fhall  tejlify  of  me.  Here  we  have  again  a  plain  Proof  and 
Teftimony  of  he  Three  Perfons.  I,  faid  Chrift,  that  is,  the  Second  t^er- 
fon,  will  fend  u  to  you  from  the  Father,  that  is,  the  Firft  Perfon,  the 
Ccmfcrter,  the  Spirit  of  Truth  -,  that  is,  the  Third  Perfon.  Further,  our 
Saviciur  fays  ;  "1  he  Comforter,  which  is  the  Holy  Ghifi,  whom  the  Father  John  .xiv.26, 
will  jend  in  my  Name.  The  Son  attributes  here  to  himfelf,  the  fending 
of  the  Holy  Ghoit  -,  which,  inanoiher  Place,  is  attributed  to  the  Father. 
"Whereof  follows,  that  the  Father  and  the  Son,  are  of  one  Power  and  Ef- 
fence.  The  Son  fends  the  Holy  Ghoft  from  the  Father;  therefore  has 
the  Father  and  the  Son  one  Spirit  ;  and  they  that  have  one  Spirit,  cannot 
befeparatedin  Eftence.  The  Son  fends  the  Holy  Ghoft  from  the  Father  ; 
therefore  is  the  Son  one  Perfon  for  himfelf,  from  the  Father.  The  Ploly 
Ghoft  proceeds  from  the  Father  and  the  Son,    and  is  one  EfTence  with 

them 


3©  Of  the  Holy  Trinity. 

them  both ;  and  fince  the  Holy  Ghoft  proceeds  from  the  Father  and  the 
Son,  threfore  is  he  another  Perfon  for  himfelf,  from  the  Father  and  the 
Son. 

St.  John  defcribes  in  our  Text, 

Secondly,  The  Name  of  every  Perfon,  the  Father,  the  Word,  and  the 
Holy  Ghoft. 

The  Father  is  one  Perfon,  the  Firft  Perfon,  and  a  godly  Perfon  ; 
that  is,  true  God.  God  the  Father  is  one  Perfon,  fince  he  has  his  own 
Efience,  and  confifts  of  himfelf  -,  is  perfeft,  living  and  reafonable,  and 
cannot  fhare  with  others  of  his  Perfon  :  For  a  Perion  is  defcribed  alfo, 
that  it  has, 

1.  Its  own  Efience,  and  confifl:s  for  itfelf,  as  by  Comparifon.  The 
Spe«ch,  Wifdom,  and  Beauty  in  Man,  are  no  Perfons,  for  they  do  not 
confifi:  of  themfelves,  neither  have  their  own  Efifence,  but  they  belong  to 
the  Man,    and  are  common. 

2.  A  Perfon  has  a  pcrfedl  Efifence  ;  as,  a  Man  confifi:s  of  Body  and 
Soul  :  When  thefe  two  Parts  are  feparated,  then  is  the  Man  no  longer 
a  Perfon.  The  Perfe6lions  in  God  are  yet  greater  j  he  is  notcompofed  of 
any  Parts,  for  all  what  is  in  God  is  God. 

3.  A  Perfon  is  living  and  reafonable  j  therefore  are  Trees,  Stones,  and 
all  the  Beafi:s,  no  Perfons,  for  the  firfl:  are  without  Life,  and  the  others 
without  Reafon. 

4.  A  Perfon  doth  not  fiiare  with  others  of  his  Perfon.  Efau  ^ndi 
Jacob  are  two  Perfons,  the  one  cannot  fhare  with  the  other  of  his 
Perfon  -,  but  every  one  of  them  remains  a  Perfon  for  himfelf :  The  hu- 
man Nature  in  them  both,  cannot  be  called  a  Perfon ;  but  Efau  is  one 
Perfon,  and  Jacob  another,  for  they  can't  fiiare  their  Perfons  with  one 
another  •,    Efau  remains  Efau,  and  Jacob  remains  Jacob. 

Although  the  Godhead  is  a  perfeft  Efifence,  yet  it  is  not  a  Perfon,  for 
it  is  common  to  all  the  Three  Perfons.  But  the  Father,  the  Son,  and 
the  Holy  Ghofi,  are  every  one  for  himlelf,  a  Perfon,  fince  the  one  don't 
fiiare  with  the  other  of  his  Perfon  •,  but  every  one  for  himfelf,  is  a  Perfon 
for  himfelf,  yet  are  thefe  Three  Perfons  but  one  God,  and  have  one 
godly  Efifence. 

God  the  Father  is  the  Firft  Perfon,  in  regard  to, 

1.  The  Origin,  for  he  is  of  none,  but  is  as  the  original  Fountain  of 
the  divine  Efience. 

2.  The  Order,  not  in  regard  to  any  Dignity,  as  if  the  other  Two 
Perfons  fhould  be  leafs  than  he,  but  alone,  in  regard  to  the  domination, 
becaufe  he  is  commonly  called  and  reckoned  the  Firft  in  the  Scriptures. 

3.  The  Appearance.  So  did  he  appear  in  the  Baptifm  of  Chrift,  and 
Chrift  haslikrwife  inilrucled  us  fo  in  the  Form  of  Baptifm. 

The  FaLher  is  a  godly  Perfon,  that  if,  a  true  God.  This  cannot  be 
doubted,  nor  in  Reafon,  difputed  by  any  Body. 

The 


Of  the  Holy  Trinity:  31 

The  Son,  or  the  Word,  is  one  Perfon  ;  the  Second  Perfon,  and  a 
godly  Perfon,  that  is,  a  true  God. 

God  the  Son  is  one  Perfon,  feperate  from  the  Father  and  the  Holy 
Ghoft-,  which  can  be  feen  in  the  Defcription  of  the  Perfon  of  the  Father. 
The  Son  is  one  Perfon  for  himfelf,  and  confifts  for  himfelf  He  is  per- 
fect, living,  and  reafonable,  and  doth  not  fhare  with  the  othersof  his- Per- 
fon :  Bt'fides,  he  is  called  the  Word,  which  Name  is  never  given  to  the 
Father  nor  the  Holy  Ghoft,  The  Son  of  God  is  called  the  Word,  in 
refped:  to, 

1.  The  Father.  As  our  Mind,  when  we  think,  forms  the  Words  yet 
remaining  in  the  Mind  •,  fo  is  the  godly  Word  born  of  the  Father  ia 
£ternity,  and    remains  unfeparated  by   the  Feather  ;  therefore  is  the  Son 

of  God  called  -,  The   Image  of  the  inviftble  God.     The    Brightnefs  of  his  „  j  . 
Glory,  and  the  exprefs  Image  of  his  Perfon.  '  Htb.  i.  3' 

2,  As  Men,  with  Words  we  reveal  our  Thoughts  and  Pleafure  ;  fo 
has  the  heavenly  Father  fent  the  Word  Jefus  Chrift  to  us,  and  by  him 
revealed  his  fatherly  Will  and  Affecflion  :  Yea  ;  This  ff^ord,  the  Son  of 
God  is  a  Propitiation  for  our  Sins,  and  an  Advocate  for  us  by  the  Father. 

T  he  Son  of  God  is  the  Second  Perfon,  in  regard  to, 

1.  The  Order.   He  is  always  placed  next  the  Father  in  the  Scriptures. 

2.  His  Office.     He  is  a  Mediator  between  God  and  Men.     He  has  al-     rp- 
ways  the  middle  Place.   He  w;is  born  at  Midnight.   When  he  was  Twelve  "    '  ^' 
Years  old.  He  fat  in  the  Temple,  in  the  midfi  of  the  Botlors.  He  preached  l^j^^  j-  g 
over  ailin  the  midft  of  the  Coaft.   He  was   crucified   between  two  Male- Luke  ii.  46 
fadlors.      After  his  Refurredlion,  he  went  in  the  midft  of  tho   two  Difci-  Markvii.  31, 
pies  to  Emmcus,  Fie  ftood  afterwards  in  the  midft  of  his  Difciples.   He  .^^'  ^^^'^'• 
was  fee n  after  his   Afcenfion  ;  Like  unto  the  Son  of  Man  in  the  midft  ^/Lukexxiv 
the  Seven  Candlefiicks .     Befides,  he  has  promifcd  •,  Where   two    or  three  15;,  36. 

are  gathered  together  in  my  Name,  there  am  I  in  the  midfi  of  them.  ^^^'^-  i-   13. 

God  the  Son  is  a  godly  Perfon,  that  is,  a  true  God  ;  which  can  be. 
affirmed, 

I.  Of  his  gody  Names,  He   is  called  not  alone  Lord,  but   Jehovah, 
which  is  the  effential  Name  of  God.     He  is  called  God  over  all,  bleffedfor  ^^^l^'.  ^■ 
ever.  True  God,   God  manifefi  in  the  Flefh.  ili'm  Hi  le 

1.  Of  his  godly  Attributes.  He  is  of  the  fame  EfTence  with  the  Fa- 
ther, and  is  one  with  the  Father^  even  eternal,  even  almighty,  and  in- 
finite with  the  Father.  In  him  we  are  elected  before  the  Time  •,  by  him 
we  are  redeemed  in  the  Time  -,  and  he  will  glorify  us  after  the  lime. 
All  which,  is  a  plain  x^roof  of  the  Godhead  of  Chrift. 

3.  Cf  his  godly  Works,  as  to  create,  preferve,  redeem,  juftify,  and 
fmcflify.  It  is  the  Faculty  of  God  to  do  Miracles:  The  many  Miracles 
Chrift  wrought  h-reon  t.arth,  in  the  Time  of  his  Incarnation,  convinces, 
us  of  his  Godhead  ;  and  therefore,  faid  he  to  the  Jews  ;  The  IVorks  that 

I  do  in  my  Father's  Name,  they  bear  IVitnefs  of  me.     He  wrought   all  ^        '  ^>" 

thefe 


32  Of  .the  Holy  Trinity. 

thefe  Miracles  by  his  own  Power,  that  cometh  from  himfclf,  as  from  a 
Fountain  j  wherefore  he  could  give  unto  others  the  Power  of  doing  the 
fame,  to  the  Glory  of  his  Name.  Truly  that  one  Miracle,  that  he  railed 
himfelf  from  the  Dead,  was  a  plain  Proof  that  he  was  God,  and  the  Son 
of  God. 

4.  Of  the  godly  Worfhipand  Adoration.  We  miift  worfhip  the  Lord 
Mat.  IV.  io.qqJ  only,  therefore,  fince  we  are  commanded  to  worfliip  him  ;  At  the 
Luke  xxiv.  Name  of  Jefus  every  Knee  Jhall  bow.  The  Difciples  worfhipped  him, 
52.  when  he  afcended    into  Heaven.  'The  Elders  in  Heaven  fell  down   before 

Kev.  V  8.      him.    It  follows  by  Confequence,    that  he  is  a  true  God. 

The  Holy  Ghoftisone  Perfon,  the  Third  Perfon,  and  agodly  Perfon, 
that  is,  a  true  God.  God  the  Holy  Ghoftisone  Perfon  •,  he  is  called  Spi- 
rit in  our  Text,  which  cannot  be  underftood  here,  eflential  of  the  Three 
Perfons,  as  in  them  Words  God  is  a  Spirit  •,  but  pt-rfonal  of  the  Third 
Perfon  in  the  Holy  Trinity  •,  who,  in  other  Places  of  fehe  Scripture,  iscal- 

,  ,    .  led  •,  'The  Spirit  of  God.    The  Spirit  of  the  Lord.  The  Holy  Spirit  of 

Joan  IV.  24.  ^^^^      ^^.^  ^^^^.^  j^^^jy^   ^^^^^  ^^^  ^j^^  Q^^^  ^^  ^j^^  j^^jy  ^^j^^^  ^    ^j^^^ 

he  is  not  alone  holy  in  his  Effence,  but  alfo  in  his  Effeds.  He  landlifies  all 
them  he  comes  to,  and  makes  them  faithful.  The  Holy  Ghoft  calls 
us  through  theGofpel ;  enlightens  us  with  his  Gifts  j  fanftifies  and  pre- 
ferves  us  in  a  true  Faith. 

The  Holy  Gholl  is  the  Third  Perfon  •,  not  that  he  is  lefs  than  the  Fa- 
ther and  the  Son,  for  he  is  of  even  divine  Effence,  Glory,  and  Majefty 
with  them  both  •,  but  becaufe  he  is  named  in  the  third  Place  in  the  Bap- 
tifm  of  Chrift,  and  feveral  other  Places  in  the  Scripture,  and  likewife 
here  in  our  Text  -,  though  it  is  no  Sin,  much  lefs  Blafphemy,  to  alter 
the  Order  in  naming  the  Son  before  the  Father,  or  the  Holy  Ghoft,  be- 
fore the  Father  and  the  Son. 

The  Holy  Ghoft  is  a  godly  Perfon,    that  is,   a  tj.ueGod  :  Which  we 

can  prove, 

I.  Of  his  godly  Names.  He  is  called  Lord.,  Lord  Gcd  :  He  that 
Aftsv.  3,  4.  j^^^^„j^j  ijgfjy  to^  was  God  the  Holy  Ghoft.  St.  Paul  fays,  There  are  DJ- 
1   ^'^^•^■^"•3'^^,^^^^^-^j  ^jr^j^g  Q-j^^  ^j:  ij-)g  spi^ji  .    l^^f;  the  fame  Lord  and  God,  which 

worketh  all  in  all. 
Heb.  ix.  14.      2.  Of  the  godly  Faculties.  The  Holy  Ghoft  is  of  one  Effence  with 
Jobvxxiii.4.thg  Patherand  theSon,    thefe   Three  are  one  :  He   is   therefore  called; 
1  Cor.  ii.  10.  ^^^  eternal  Spirit.  The  Breath  of  the  Jlmighiy.  The  Spirit  that  fearches 

all  Things. 
Pf-1    --  iii       3'   Of  his  godly    Works.    M  the  Hojis  of  Heaven  were  made  by  the 
5,"  •   ''"^'"- j5^^^^^?,  ^jT  ijyg  Mouth  of  the  Lord.     The  Holy  Ghofl  came  upon  the  Virgin 
Luke  i.  55.   Mary  in  the  Incarnation  ofChrifi.     He  prefcrves  all  Things,  he  fandifies 

the  Faithful,  and  we  are  baptized  in  his  Name. 

4,  Of  the  godly  Worfliip.  The  /Ingels  praife  him,  and  likewife  we. 


Jfa.  vi 


III.  Thr 


Of  the  Holy  Trinity.  ^^ 

Thirdly^  The  Difference  between  thefe  Three  Perfons,  is  Tome  inward 
and    fome  outward  Tokens. 

The  inward  Tokens  have  Relped  to  the  Perfons  inwardly  ;  as  the  in- 
ward Token  of  the  Father  is,  to  beget  or  generate  a  Son  ;  that  of  the 
Son  is,  to  be  born  of  the  Father  ;  and  that  of  the  Holy  Ghofl:,  to  pro- 
ceed from  the  Father  and  the  Son.  \We  cannot  apprehend,  much  lefs 
underftand  this  high  myfterious  Knowledge  ef  God,  therefore  we  muft  2  Cor.  x.  5. 
bring  cur  thoughts  into  Captivity,  to  the  Obedience  of  Chriji. 

The  outward  Token  have  Refped  to  us  Men,  according  to  the  Three 
Articles  of  our  Chriflian  Faith  :  That  of  the  Father  is  the  Creation  : 
That  of  the  Son,  the  Redemption :  That  of  the  Holy  Ghoil,  the 
Sancflification. 

II.  We  have  to  confider  the  Teftimony  and  Unity  of  thefe  Three 
Perfons  ;  whereof  St.  John  fays  in  our  Text  ;  There  are  Three  Perfons 
that  bear  Record  in  Heaven. 

St.  John  will  prove.  That  Jeftis  Chrifl,  is  true  God  and  Man.  There- 
fore to  prove  that  he  is  true  God,  St.  John  produces  three  Evidences, 
that  bear  Record  in  Heaven.  As  we  are  obliged  to  p?ove  our  Right  and 
Caufes  with  Evidences,  which  cannot  be  lefs  in  Number  than  Two  or 
Three ;  fo  doth  St.  John  prove  here,  the  true  God  and  Manhood  of 
Chrift,  with  Three  Evidences  in  Heaven,  for  the  furer  Confirmation  of 
our  Faith. 

The  firll  Evidence  is  God  the  Father.  He  has   teftified  of  his  Son, 
Thou  art  my  So «,  this  Day  have  1  begotten  thee:  That  he  is  a  Prieft,  af- 
ter the  Order  of  Mekhifedeck  :  That  he  is  his  beloved  Son,  in  whom  he^^^^-  iv.7- 
is  well  pleafed :  That  he  (hould  bruife]  the   Serpent'' s  Head.  God  the  Fa-Q^jJ'  "•'  ^7; 
ther  teftified  likewife  of  Chrift,  by  John  the  Baptift ;  There  was  a  Man       '    ' 
fent  from  God,  ivhofe  Name  was  John,  the  fame  came  for  a  Witnefs,  /^  johni.6,7,8. 
bear  Witnefs  of  the  Light,    that  all  Men  through  him  might  believe.  He 
was  not  that  Light,  but  was  fent  to    bear  Witnefs  of  that  Light.  Chrift 
did  acknowledge  this  Teftimony,  faying  to  the  Jews  -,  Te  fent  unto  John,, 
and  he  bear  Witnefs   unto  the  Truth.    But  I  have  greater  Witnefs  than 
that  of  John  ;  For  the  Works  which  the  Father  hath  given  me  to  finifh,  John  v,  -it.. 
the  fame  Works  that  I  do^  bear  Witnefs  of  me  -,  That  the  Father  hath  fent 
me. 

The  fecond  Evidence  is  the  Word  •,  The  Son  of  God  hath  teftified  for 
us  on  Earth  what  he  had  feen  in  Heaven.      He   has   teftified  not    alone -[^     ?"' "'• 

loiin   IV    7  I 

by  his  Word  ;  That  he  is  the  Saviour  of  th»  World,  and  the  true  Meffias  i  \q\^-^  viii.  iz. 
The  Light  of  the  World  :  The   Way,  the  Truth,  and  the  Life:  But  he  John  xiv.  6,. 
has  alfo  confirmed  this  his  Teftimony  with  his  painful  Death  and  Suffe- 
ring ;  He  is  therefore  called.  The  faithful  Witnefs,  who  loved  us,  and^^^-  *•  4- 
wafhed  us  from  our  Sins  in  his  own  Bloods  He  teftifieth  of  his  Godhead,. 
^yith  his  defcending  into  Hell,  Refurredlion,  and  Afcenfion. 

F  Th« 


34  Of  the  Holy  Trinity. 

The  third  Evidence   is  the  Holy  Ghoft :  He  has  teftificd  of  Chrifl 
three  Times. 
Mat.  iii.'i6.      Firft,  When  Chrjfi  was   baptized  in  Jordan  by  John.  Second,  When 
R^at.  xvii.  s^ChriJl  was  tranfigurated  -,  and  the  third  Time,  on  the  Day  of  Penticoft, 
when  he  was  fent  upon  the  Apo files. 

Since  we  have  fuch  glorious  heavenly   Teftimony    of  Chrift,  and  the 

Chriftian  Doflrinej  then  we  mud  furely  believe  and  acknowledge,  that 

the  fame  Teftimonies  are  true,  and  to  be  depended  upon  •,    For  he  that 

2]Q\in\.\o.^^^^^'^'^^h  not  God,  hath   made  him  a  Liar,  becaufe  he  believeth  not  the 

Record  that  Godgave  of  his  Son. 

Every  Child  of  God  can  therefore  rely  and  depend  upon  his  Faith,  and 
jsTim.  i.  12.  fay,  /  know  in  izhom  1  have  believed,  and  I  am  perfuaded,  that  he  is  able 
to  keep  that  which  I  have  committed  unto  him  againfi  that  Day. 

Will  the  inward  Teftimony,  that  is,  our  Heart,  condemn  us  -,  God, 
who  has  given  Record  of  the  Merits  of  Chrift,  is  greater  than  our  Hearts. 

Although  there  are  Three  Perfons  in  the  Trinity,  yet  there  is  but  one 
God.  St.  John  fays,  'Thefe  'three  are  One  :  They  are  not  One  alone  in 
Confent  ard  Will  j  for  what  the  Father  will,  that  will  the  Son  and  the 
Holy  Ghoft  :  But  alfo  in  Teftimony  ;  for  what  one  teftifies,  that  tefti- 
lies  the  other  likewife,  and  in  Effed  •,  for  what  one  doth,  that  dcth  the 
other  two  likewife.  Therefore  fays  St.  John  -,  They  are  One  j  that  is,  in 
EfTence  and  Nature. 

This  we  cannot  comprehend  with  our  human  Reafon  •,  and  the  Pit  of 
this  Holy  Myftery  is  fo  deep,  and  the  Cord  of  our  Reafon  fo  fliort,  that 
we  cannot  reach  to  the  Bottom  ;  therefore  we  muft  captivate  our  Reafon, 
and  remain  by  that  Knowledge,  that  the  Lord  has  pleafed  to  reveal  to  us 
in  his  holy  Word.  If  we  look  too  long  at  the  fhining  Sun,  we  fhall  be- 
come blind":  In  the  Life  to  come,  we  fhallfee  God,  as  he  is,  and  be  faiis- 
iied  with  the  Sight  of  his  glorious  Prefence. 

Cfnto  thee,  0  holy  and  blsffed  Trinity,  Father,  Son,  and  Holy  Ghoft,, 
ie  all  Honour,  Praife,  Might  and  Majefty^  now  and  for  ever  more. 

Amin... 


*^3*  <^  CT^r* 


IV.     S  E  R  M  O  K. 


(y?&  CREATION.  35 

IV.     SERMON. 

O     F 

'     The      C    R    E     A    T    I    O    N. 

The  Text,  Genesis,  Chap.  I.  verfe  i, 26,  inclunve. 

Introduction. 

IT  is   worth   obferving,  what   the   Apofllc   St.  Paul  writes  to   the 
Hebrews^  Chap.  xi.  verfe  3.  Through  Faith  we  underjland^  that  the 
If^orlds  were  framed  by  the  Word  of  God  -,  fo  that  Things,  which  are 
feen,  were  not  made  of  Things   which  do  appear, 
i^   In  thefe  Words  we  have  three  Things  to  confider, 

Firfi,  Whereby  we  can  underftand,  That  the  World  is  framed  ;  St. 
P^«/ fays,  through  Faith.  There  was  no  Man,  when  God  created  the 
World,  therefore  can  none  know  how  it  was  tranfadted,  neither  can  wc 
comprehend  it  with  our  Reafon ;  therefore  fome  have  wrongfully  con- 
cluded, that  the  World  is  eternal  ;  others,  who  have  heard  fomething 
of  a  Creation,  but  could  not  rightly  underftand  it,  are  fallen  on  divers 
ridiculous  Opinions,  as  ;  That  the  World  is  blowed  together  and  com- 
pofed  of  Sungrains :  Others  faid.  That  there  had  been  fome  Subftancc 
before,  whereof  every  Thing  is  created  •,  as  Fire,  Water  and  Air  ;  for, 
faid  they,  '  Of  nothing  com.eth  nothing.'  But  they  did  all  err,  and  when 
they  thought  themfelves  wife,  they  became  Fools  :  St.  Paul  correds  us  Rom.  i.  zz. 
herein,  faying,  Ihrough  Faith  we  under ji and  it. 

Faith  is  built  upon  the  W^ord  of  God,  which  learns  us,  that  the 
World  is  ncit'ier  eternal,  nor  compofed  of  Sungrains,  but  framed  by  the 
Word  of  God  ;  fo  that  Faith  is  the  Spying-glafs,  through  which  we  can 
fee  the  abfc-nt  Things  as  prefent.  The  Unbelievers  will  not  confent  here-  3  Pet.  iii.  5. 
to,  for  they  are  v/ii!ingly  ignorant  of  this  ;  but  a  true  Chriflian  beholds 
the  Creation  with  a  faithful  Eye,  not  as  the  Heathens,  who  worfliipped^''"^' '•  2>. 
the  Creature  more  than  the  Creator.  Therefore  fays  St.  Paul,  Through 
Faith  w^  underfiand.  We  muft  have  Knowledge  to  apprehend  the  Crea- 
tion •,  not  a  philofophical  Knowledge,  which  human  Wifdom  can  teach, 
but  a  Knowledge,  that  the  Holy  Ghoft  hath  inftrudled  us  in  by  the  Word 
of  God,  whereof  comes  Faith  ;  and  when  we  follow  this  Knowledge, 
then  we  do  undei  fland  through  Faith,  not  alone  that  the  World  is  framed, 
but  alfo. 

Secondly,  Whereof  the  World  is  framed :  St.  Paul  fays  j  The  World 
is  framed  by  theiVcrd  of  Cod.  G  la 


36  Of  the    CREATION. 

In  which  Words  the  Apoftle  fhcweth  us,    as  with  his  Finger  on  the 
Creator,  and  the  Tools.  On  the  Creator,  who  is  not  an  artful  and  cun- 
ning iViafter  among  Men,  as  Micemides  a  Carver,  who  made  a  Coach, 
Plorfes  and  Coachman,  in  fuch   little  Figures,  that  a  Fly  could  cover  it 
all  with  her  Wings  ;   Another  formed  in  a  Cherry-Stone,  a  Ship  with  all 
her  Tacldings.  Such  cunning  Mafters  are  nothing  but  Mockers  of  Nature; 
fince  they  can  do  nothing  but  what  they  have  feen  before,  and  that  of 
Things  already  made  to  their  Hands:  But  here  hath  the  Almighty  God 
himfelf,  been  the  Work  Mafler,  and    hath  built  this  beautiful  Work  of 
the  whole  Creation.  In  particular,  the  Work  of  the  Creation  is  attributed 
to  God  the  Father,  the  fir  (I  Perfon  in  the  Holy  Trinity  ;  when  we  con- 
fcfs  in  the  firft  Articles  of  our  Chriflian  Faith,  I  believe   in  God,  the  Fa- 
ther Almighty,  maker  of  Heaven  and  Earth.  For  in  the  Creation  is  God 
the  Father  gone  out  the  firft  Time  of  his  facred  godly  Light,  and  hath 
fhewed  himfelf  in  his  Work. 

The  Tools,  whereby   God   framed  the    World,  is   called  here,  ^he 
Word  of  God  :  This  is  not  a  Word  that  any  one  can  fpeak,  but  it  is  the 
Tolini.  1.2.  efiential  Word,  the  Son  of  God,  SLsSi.John  declares;  In  the  Beginning 
3.  was  the  IVord,  and  the  fVord  was  with  God,  and  the  Word  was  Gtd : 

The  fame  was  in  the  Beginning  with  Gad  -,  all  Things  were  made  by  him, 
and  without  him  was  not  any  Thing  made,  that  was  made.  This  Word 
(lands  yet,  and  hath  its  full  Power  and  Effedl,  or  elfe  the  World  could 
notconfift.  It  was  likev^ife  the  Word  of  God's  Command-,  Godfaid, 
Gca- i  2  ^^^  there  he  :  And  there  was.  The  Apoftlefays;  By  this  Word  was 
"  the  World  framed:  Which  Word  framed,  comprehends  a  Comparifon,. 
taken  of  one  broken  in  his  Limbs,  that  again  muft  be  put  in  order,  if 
the  Body  fhall  have  its  right  Shape  ;  whereby  is  laid  before  us  the  beauti- 
ful Creation,  compofed  in  an  ample  Order,  of  divers  contrary  Parts ; 
which,  in  Part,  were  nothing,  and  in  Part  fomething,  tho'  nothing  in 
refped  to  the  unformed  Chaos,  wherein  every  Thing  was  mixed.  The 
Apoftle  calls  them  here. 

Thirdly,  The  Things  that  do  not  appear  :  What  are  the  Things  that 
do  not  appear  .?  that  is,  in  Part,  nothing.  There  is  ftill  fomething  that 
doth  not  appear  in  our  Sight,  as  Air  •,  therefore  this  nothing  is  explained 
in  other  Places  in  the  Scripture,  by  Things  that  are  not ;  Mofes  calls  it, 
Gen,  i.  2.  j^ithout  Form  and  void  •,  and  Darknefs  upon  the  Face  of  the  Deep.  So, 
when  the  Apofile  fays  here,  that  the  'J  hings  which  are  feen,  are  made  of 
Things  which  do  not  appear,  is  to  fay,  that  the  World  is  created  of  no- 
thing :  For,  fince  the  World  is  not  made  of  Things  that  do  appear,  then 
it  is  certainly  made  of  nothing  -,  therefore,  faid  the  Wifdom  of  God  ;. 
Prov.vm.24.  ^^^^^^  fj^gj^g  ^g^g  y^Q   J^cpths,  I  was.  brought  forth. 

In  Part  nothing;  that  was  ftill  fomething,  but  wholly  unformed,  and 

unapt  to  make  any  Thing  of,    otherwile  called    the    unformed   Chaos, 

wherein  every  Thing  were  mixed  together,  which  v/as  as  good  as  nothing: 

^Soj  as  the  Scripture  calls  this  unformed  Matter,  Heavenand  Earth,,  be- 

caufe 


Of  the  C  R  E  A  T  I  O  N.  37 

c^ufc  Heaven  and  Earth  were  created  thereof ;  foare  likewife  them  Things 
that  are  created  thereof,  faid  to  be  created  of  nothing,  becaufe  the  fame  un- 
formed Matter  is  created  of  nothing.  Hereof  did  God  bring  forth,  >  by  his 
almighty  Word,  oneThing  of  another;  Light  from  Darknefs,  wet  from  dry ; 
and  did  put  a  glorious  Form  thereon,  Alfo  is  then  what  was  in  the  Biginning 
nothing,  made  firft  to  fomething,  and  afterwards  to  fomething  beautiful. 
Muft  we   not  therefore  be  aftonifhed  ?  For  what  Mafler  can  make 
fomething  of  nothing  ?  When  a  Church,  Palace,  or  Houfe  is  to  be  built, 
then  muft  all  the  Materials  be  provided   before  Hand,  and  then  build  a 
long  Time  thereon,  before  it  is  finidied  and  compleated.     But  God  had 
alone  Power  to  create,    in  a  little  Time,  the  whole  World,  and  every    ^    , 
Thing,   and  that  of  nothing.  For  the  Lord  fpake,  mid  it  was  done  :  5"^^  P^'il- x>^x»'«  9 
Lord  commanded^  and  it  flood  faji.     Of  this  Creation  doth   our  Text 
make  mention,  and  give  a  full  Defcription.     We  fhall,   in  the  Name  of 
our  Lord  Jefus  Chrift,  take   a  Walk  into   the  World,   and  confider  of 
our  Text,  thcfe  two  Heads-, 

First,  T^ he  Creation  in  itfelft 

Second,  'The  Creator. 

Explanation  of  the  Text. 

L  We  have  to  confider  the  Creation  in  itfelf. 

We  fhall  confider  the  Work  of  the  Creation,  as  if  it  was  done  Ye{lcr« 
day  •,  for  with  God,  ten  thoufand  Years  are  as  one  Day  •,  therefore, 
here  are  all  new  Things  before  us  in  our  Text  -,  whereas  Mofes  gives  us 
fuch  a  Defcription  -,  In  the  Beginnings  God  created  the  Heaven  and  the 
Earth.  Confider  here, 

I.  The  Time.,  when    the  World  was  created  •,  in  the  Beginning  :  We 
can't  call  this  Time,  for  before  the  Beginning  there  was  no  Time,  but 
all  Eternity  :  But    Time  begun  in  the  Beginning,    Likewife,  when  the 
World  is  at  an  End,  there  will  be  no  longer  Time,  but  Eternity,  Hereof 
we  can  fee,  that  the  World  is  not  eternal,   but  was  created  in  the  Begin- 
ning i  neither  could  the  World  be  from  Eternity,    for  then  it  would  be 
even  with  God,  and  by  Confequence  be  God.  Since   nothing   is  eternal, 
and  without  Beginning  but  God,  who  is  alone  from  Everlafting  to  Erer- 
lafting-,  Before  the  Mountains  were  brought  forth.,  and  the  Earth  was  made.  ^^^"'-  ^^'  ?• 
The  World  is  created  with    the  Time,   and    Time  with  the  World,  in 
the  Beginning,  when  it  did  pleafe  God,  to  draw  the  Thread  of  Time  out 
of  the  Ball  ot  Eternity.     Will  any  one  know,  what  God   did  before  the 
Creation  ?   Mofss  maketh  no  mention  thereof,   neither  is  it  of  any  Con- 
fequence for  us  to  know,   as  not  belonging  to  our  Salvation.   Though  we  p  ,    • 
can  anfwcr  fuch  Inquifitives,  what  St,  P^?// lays  •,  God  chofe  us  in  Chrijl.,  ^^"  *'  ^' 
before  the  Foundation  of  the  World :  And  we  can  conclude  of  the  Words 
of  cur  Saviour,  that    God   made,    in   the  Beginning,    the  Kingdom  of 
Heaven  for  the  Faithful,   and  Hell-Fire  for  the  Devil  and  Unbelievers. 

G  2  2.  The  . 


33  ^  0/  /y^^    C  R  E  A  T  I  O  N. 

t.  'The  Manner  or  Mode  how  the  World  is  framed,  is  comprehen- 
ded in  this  Word,  create  \  which  Word  fignifies  here,  to  make  a  ftately 
and  glorious  Work,  cither  of  nothing  or  ot'fomething,  whereon  human 
Rcafon  and  Senfemull  doubt,  that  any  Thing  could  be  made  of,  much 
lefs,  fo  compleat  and  well  •,  fo  that  all  they  who  are  no  Gods,  are  here 
defied  to  make  fuch  a  Work,  which  did  coft  God  but  one  Word,  and 
it  was  there.  Mofes  fhews  us  in  this  Word  create,  three  Things  -,  Firji, 
Ihat  there  was  nothing  to  create  of,  or  elfe  he  could  not  fay,  create  ; 
neither  doth  he  mention^  any  Matter.  Secondly^  That  God  did  create  of 
nothing  this  unformed  Chaos,  wherein  all  the  Elements  were  mixed,  and 
whereof  Heaven  and  Earth  were  afterwards  created.  Thirdly^  That  God 
did  divide  this  unformed  Chaos  from  one  another,  and  did  put  every 
Thing  in  their  proper  Places  in  the  three  firfl  Days  •.  For  the  firfl  Day  he 
divided  the  Light  from  Darknefs  •,  the  fecond  Day,  he  divided  the  Wa- 
ters under  the  Firmament,  from  the  Waters  above  the  Firmament  :  The 
third  Day,  he  divided  the  dry  Land  from  the  Seas  •,  and  in  the  other 
three  Days,  God  did  adorn  and  fill  the  fame  :  On  the  fourth  Day,  he 
adorned  the  Firmament  with  Light  and  Stars :  On  the  fifth  Day,  he 
adorned  and  filled  the  Waters  with  Fifhes,  and  the  Air  with  Birds  :  And 
on  the  fixth  Day,  he  adorned  and  filled  the  Earth  with  all  Sorts  of  Crea- 
tures ;  and  at  laft  with  Man,  who  was  to  rule  over  all.  God  had  nothing 
to  create  and  adorn  this  of,  but  he  created  and  made  ail  of  nothing  ;  and 
as  God  did  then  create  all  Things,  fo  doth  he  yet  preferve  them  daily, 
that  nothing  (hall  be  loft  or  go  to  Decay. 

3.  To  what  End  hath  God  created  the  World.  When  a  Thing  is 
made,  it  is  commonly  made  for  I^rofit  fake.  A  Houfe  is  always  built  for 
the  Profit  of  the  Builder  •,  likewife  hath  the  Creation  its  Intent ;  as  the 
Glory  of  G(fd.  So  lays  the  Pfalmift  ;  The  Heavens  declare  the  Glory  of  God, 

?fal.xix.i.2  and  the  Firmament  fJoeweth  his  handy  Work:  Day  unto  Day  utter  eth  Speech^ 
'  and  Night  unto  Night  floeweth  Knowledge-  We  can  fee  in  the  Creation, 
the  Glory  of  God's  almighty  Power.  It  is  a  great  and  plain  Proof  of  the 
infinite  Power  of  God,  that  he,  by  one  Word,  could  create  all  vifible 
and  invifible  Things  ;  fome  of  nothing,  and  fome  of  a  coarfe  unformed 
Chaos.  When  he  Hfid,  Let  there  be  Light,  and  there  was  Light.  When 
he  faid.  Let  there  be  a  Firmament,  it  was  fo.  When  he  faid.  Let  the 
Waters  be  gathered  together  in  one  Place,  it  was  fo.  When  he  faid,  Let 
the  Earth^bring  forth  Grafs,  Herbs  and  Trees,  it  was  fo.  When  he  faid. 
Let  there  be  Lights  in  the  Firmament,  there  was  Sun,  Moon  and  Stars. 
Here  we  muft  fall   in  Aftonifhment,    and  cry  out.   Ah,  Lord  God,  thou 

Jcr.  xx.xli.17  hall  made  the  Heaven  and  Earth  by  thy  great  Poller  and  fir  etched  out 
Arm,  and  there  is  nothing  too  hard  for  thee.  We  can  fee  further  in  the 
Creation,  the  Glcry  of  God's  Wifdom.  The  Work  praileth  its  Mafter. 
All  what  God  hath  made,  is  divided  in  certain  Order  :  Some  have  no 
Life,  as  Heaven,  Earth,   Stones  and  Metals ;  fome  have  Life,  as  the 

Trees 


Of  the    CREATION.  39 

Trees  and  the  Bcafts  \  and  fome  have  Reafon,  as  Man  •,  and  for  all,  they 
do  all  confift.  Is  not  this  a  ^reat  Wifdom?  We  can  likewife  fee  in  the 
Creation,  the  GXoxy  of  God" s  Goodnefs  and  Mercy.  God,  who  is  perfeift, 
and  needeth  nothing,  is  pleafed  here,  to  communicate  his  Goodnefs  to 
the  Creatures,  and  give  them  Life  and  Spirit  •,  which  Goodnefs  and 
Mercy  of  God,  the  Prophet  David  praifeth  with  thefe  Words ;  O  give 
Thanks  unto  the  Lord^  for  he  is  good^  for  his  Mercy  endureth  forever  :  Pfr.l.  cxxxvi. 
O  give  Thanks  unto  the  God  of  Gods^  for  his  Mercy  endureth  forever  :  J- 
O  give  Thanks  unto  the  Lord  of  Lords  ^  for  his  Mercy  endureth  forever  : 
To  him,  who  alone  doeth  great  Wonders^  for  his  Mercy  endureth  forever  : 
To  him  that  by  tVifdcm^  mad^;  the  Heavens,  for  his  ivlercy  endureth  for- 
ever :  To  himjhat  firetched  out  the  Earth  above  the  fVaters^^for  his 
Mercy  endureth  forever  :  To  him  that  made  great  Lights^  for  his  Mercy 
endureth  forever :  The  Sun  to  rule  by  Day.,  fcr  his  Mercy  endureth  for- 
ever :  The  Mcon  and  Stars  to  rule  by  Night,  for  his  Mercy  endureth  for- 
ever. 

The  XJfe  and  Profit  of  Man.  God  created  Man  for  his  own  fake,  that 
he  fiiould  honour,  ferve,  and  obey  him,  as  his  L.crd  and  Maker  :  But 
the  World,  and  all  what  therein  is,  God  created  for  the  Ufe  and  Profit 
of  Man,  either  in  Cloathing,  Vidualling,  or  Diverfion  :  We  can  be  bet- 
ter convinced  hereof,,  when  we  confider  the  Work  of  every  Day  by 
itfelf. 

On  the  firfi  Day,  God  created  the  Light.  Is  not  the  Light  a  precious 
Thing?  For^  what  would  we  do,  if  we  had  no  Light  to  fee  by  ?  If 
there  was  no  Light,  then  the  World  would  be  nothing  elfe  but  a  Land  job.  x.  17 
ofDarknefs;  yea,  as  Darknefs  itfelf,  and  of  the  Shadow  of  Death, 
without  any  Order,  and  where  the  Light  is  as  Darknefs.  The  old  Fa- 
thers are  of  Opinion,  that  the  Angels  are  created  the  fame  Day,  as  the 
Light  -,  for  they  are  called  Angels  of  Light,  glowing  Fire.  So  fays  St. 
P^«/ofthem,  Jre  they  noi  all  minifering  Spirits .f  fetit  forth  to  minijf er  rr,  ■ 
for  them,'  who  Jhall  be  Heirs  of  Salvation. 

On  the  [econd  Day,  God  created  the  Firmament-,  whereby  is  underilood,. 
Firfi,  in  common,  that  Place,  from  the  Earth  and  Sea,  to  x!at^  higheft 
Regions,  and  comprehends  the  Element  of  Fire  and  Air,  likewife  the 
Circuit,  where  the  Sun,  Moon  and  Stars  have  their  Turn,  other  wife  cal- 
led the  Heaven.  Secondly,  in  particular.  The  uppermoft  Part  of  Hea- 
ven, which  we  call  the  blue  Sky,  or  ftarry  Heaven.  The  Pfalmifc  calls  it. 
The  Firmament  of  Gcd's  Power.  This  Firmament  v/as  before  nothing 
but  a  thick  moid  Air,  as  a  thick  Sky,  wherein  the  Earth  laid  concealed.  ^'"^^"^*'  ^ 
Here  happened  now,  according  to  the  Command  of  God,  a  Divifion  : 
For  there  rofe  up  a  Firmament,  which  was  llretched  out  as  a  Curtain,  and 
Ipreadeth  out  as  a  Tent,  and  remaineth  hanging  in  his  own  Circle  fomc 
thoufand  Miles  broad:  This  Firmament  was  to  divide  the  Waters  above 
the  Firmament,  from  the  Waters  under  the  Firmament.     The  Waters 

above 


4«  Of  the    CREATION. 

above  the  Firmament  are  unknown  to  ii^,  although  the  Scripture  maketh 
mention  thereof  in  other  Places.  The  Waters  under  the  Firmament,  arc 
the  Sea  and  Sky,  which  are  drawn  together  of  the  Vapours  that  rife  out 
of  the  Earth,  and  prefTed  together  by  the  Coldnefs  of  the  Air,  and  falls 
down  again  in  Rains,  Snow,  Hail,  and  Dews ;  this  is  all  for  the  Profit  of 
Man. 

On  the  third  Day  God  created  Heaven  and  Earth  •,  that  is :  He  divi- 
ded the  dry  Land  from  the  Waters  •,  fo   that  we  can    walk,  live,   fow, 
and  plough  on  the  Land  -,  and  he  adorned  the  Earth  with  Grafs,  Herbs, 
and  Trees,  every  one  after  its  Kind,  and  filled   its  Infide  with  Metals, 
Pfal.xxxiii.7  Minerals  and  Stones.     The  Waters  of  the  Sea   were  gathered  together 
Job XXX VI 11. 8 ^g  an  Heap,  and  were  fliut  up  with  Doors,  and  is  kept  .in   Subjedion, 
a  .xciii.  4-,j.|^^j.  -J.  jQ^Qyj^j  not  lift  up  its  Waves  too  high.     We   can  daily  fee   how 
fervient  or  profitable  the  Waters  are  •,  for  when  it  rains,  how  quick  doth 
the  Waters  run  to  the  Sea,  which  is  their  right  gathering  Place  ?  Who 
can  number   up  all   the  Ufe  and  Profit   Men   have  of  the  Earth  and 
Waters?   We  hve,  are    fed,    and   cloathed  of  the  Earth,  and    find   at 
laft  a  Place  of  Reft    in  her  when  we  die.     The  Waters   furnifheth   us 
plentifully  with  Fifli,  we  drink  it,  we  fail   on    it,  and  wafh    our   Stains 
off  with  it. 

On  the  Fourth  Bay^  God  created  Sun,  Moon  and  Stars,  that  they 
fhould  give  Light  upon  the  Earthy  and  divide  the  Day  from  the  Nighty 
and  to  be  for  Signs  and  for  Seafons,  and  for  Days  and  for  Tears.  For 
Signs  natural,  as  Heat,  Cold,  Rain,  and  good  Weather ;  as  fupernatural, 
as  when  the  Sun  ftood  flill,  or  went  back-:  For  Seafons^  that  we 
thereby  could  know  the  four  Seafons  of  the  Year,  when  we  fhould 
plough,  fow  and  reap  •.  For  Days  and  for  Nights^  that  we  fhould  know 
when  to  work  and  to  refl.  We  fhould  be  careful  that  we  do  not  attri- 
bute unto  the  Sun,  Moon  and  Stars,  more  Power  and  Effed  than  we 
find  here  fummed  up. 

On  the  Fifth  Day,  God  created  all  the  Birds  in  the  Air,  and'theFifhes 
of  the  Sea,  whereof  the  Whale  is  alone  named  ;  which,  in  the  ground 
Text  fignifieth,  a  great  and  monflrous  Sea  Creature  •,  for  the  greateft 
Creatures  are  to  be  found  in  the  Sea.  We  have  the  Fifhes  and  the 
Birds  for  our  Food,  and  the  Feathers  of  the  Birds  to  lay  on  ;  yea,  wc 
4iave  many  innumerable  Profits  of  them. 

On  Jheftxth  Day  God  created  all  living  Creatures  and  Worms,  every 
one  after  his  Kind.  What  Ufe  and  Profit  have  Men  not  of  the  Crea- 
tures ?  Some  of  them  we  ride  on,  they  work  for  us  -,  of  others,  while 
they  hve,  we  have  Butter,  Milk  and  Cheefe-,  and  afterwards  their  Fkfh 
for  Food,  and  their  Hides  for  Shoes.  Of  poifonous  Worms  we  pre- 
pare Antidotes  againfl  Poifon.  Befides,  we  have  other  Profit  of  the 
Creatures  ;  for  we  can  learn  of  them,  as  of  the  Ant,  Diligence-,  of  the 
Ox  and   the   Afs,    Thankfulnefs  j    of  the  Stork,  Turtle,    Crane,    and 

Swallow 


•  Of  ih€    CREATION.  41 

Swallow,  Carffninefs ;  of  the  Dove,  Simplicity  ;  and  of  the  Serpent, 
Subtiky.  On  the  fame  Day  God  created  Man  after  his  own  Likenefs, 
and  concluded  therewith  the  Work  of  the  Creation.  This  was  a  Mafler- 
Piece,  and  an  Epitome  of  all  what  God  had  created  on  the  other  Days; 
fince  it  was  above  all  the  other  Creatures  in  Magnificence  and  Glory, 
by  reafon  of  the  Speech  and  rational  Senfe;  which  is  the  Power  of  the 
immortal  Soul,  that  God  had  laid  in  particular  in  Man.  And  after 
Man  was  created,  God  refled  on  the  fevenrh  Day,  to  fhew,  that  he 
would  have  his  Reft  in  Man,  and  Man  fhould  again  reft  in  him  j  that, 
they  could  at  laft  come  to  the  eternal  Reft,  in  Heaven. 

II.   We  have  to  conlider,   the  Creator. 

Let  us  now  lift  up  our  Thoughts  higher,  and  confider  this  glorious 
and  great  Creator.  Mofcs  calleth  him  with  one  Word,  GOD  ;  that 
is,  the  lioly  and  BiefTed  Trinity,  which  is,  and  which  was,  and  which  Rev.  i.  win, 
is  to  come,  the  Almighty.  In  the  ground  Text  there  ftandeth  Gods  ; 
not  as  if  there  had  been  many  Gods,  but  thereby  is  alone  (hewed  the 
three  Perfons  ;  who  arc  all  named  here  by  Mofes,  in  the  Defcriprion  of 
the  Creation.  The  firft  Perfon  is  called  God.  The  Second  Perfon  is 
called  fVord  ;  for  this  Word  was  not  alone  a  fimplc  Word  of  Com- 
mand, but  alfo  the  efTential  Word,,  the  Son  of  God  ;  wherefore ^o/^wc«  Prov.  xxA.4. 
cxplaineth  this  Word  by  the  Wifdoni  of  God.  St.  Fanl,  fpeaking  of 
Chrift,  faid  ;  He  is  the  Image  of  the  invifihle  God-,  the  Firjl- Born  of^'^^-^-^5- 
every  Creature  :  By  him  were  all  things  created.  The  third  Perfon  is 
called,  the  Spirit  of  God  that  moved  upon  the  Face  of  the  JV^ters.  This, 
was  not  a  Wind,  for  the  Winds  were  then  not  created,  but  the  Holy 
Ghoft  ;  who  by  his  godly  Power  kept  up  the  unformed  Tump  of  the 
Earth,  and  made  it  fruitfiil  as  a  Hen  that  ilts  upon  her  Eggs,  andhatches 
out  her  Chickens.  We  have  now  named  here  the  Almighty  Creator  of 
all  Things  -,  that  is,  the  Holy  and  BlefTcd  Trinity,  the  Father,  the  Son 
and  the  Holy  Ghoft  :  As  St.  P<?k/ dcclareth,  faying  :  Of  him,  (that  is, 
God  the  Father)  and  through  hiyn  (that  is,  God  the  Son) .  and  to  him',  Rom.  xi.q6. 
(that  is,  God  the  Holy-Ghoft)  are  all  Takings  :  To  whom,  (that  is,  the 
Holy-Trinity)  h  Glory  for  ever.  Amen. 

This  Creator  is  unfearchable,  wondrous,    unalterable,  bountiful   and 
generous,  worthy  of  Praife,  and  glorious. 

Unfearchable.     He  dwelleth  in  the  Light,  which  no  Man  can  approach  ,  Tjm.  vi.i6 
unto  ;  whom  no  Man  hath  Teen,  nor  can  fee  ;  yet  is  he  gone  out  of  this 
Light,  and  hath  fhewed  himfelf  in  the  Creation,    where  we   can   fee  his 
back  Parts,  Excd..\x.\-iii. 

IVondrous  :  There  is  nothing  imperfefl  in  the  Creation  ;  but  fuch  a  ^3' 
Harmony,  that  although  one  Thing  is  againft  another,  yet  is  there  no 
Difagreement :  the  Night  releafeth  the  Day  ;  the  Moon  the  Sun  •,  one 
Seafon  the  other-,  One  Thing  is  againft  another-,  as  Fire  and  Water, 
Air  and  Earth,  hard  and  foft,  four  and  fweet,  wet  and  dry,  thick  and 
thin,  black  and  white,  heavy  and  light  j  notwithftanding  all  which, 
Nature  is  not  corrupted.  -.  Unalterabk. 


42  '  Q/'^/jc'    CRE  AT  ION. 

Vnalteralle.  All  what  is  in  the  World  is  fubje'd  to  Alterations ;  but 
Pfal.  cii.  26.  the  Creator  is  always  the  fame.  So  fays  the  Pfalmift  ;  The  Heaven ^j all 
wax  old  like  a  Garment^  as  a  Vefture  fiall  it  be  changed  -,  but  thou-  art 
the  fame ^  and  thy  Tears  f  12 all  have  no  End.  We  fee  every  Thing  akereth, 
even  Man  himf  IF,  who  is  created  after  the  Image  of  God,  is  fiibjeft  to 
Alterations,  from  his  Birth  to  his  Grave  :  For  from  Children  we 
become  Youth,  from  Youth  Boys,  from  Boys  young  Men,  from  young 
Men  to  Man's  old  Age,  and  at  laft  we,alter  to  Duft  in  our  Graves. 

Bountiful  and genercus.  He  hath'  fhewed  his  Bounty  fo  plentifully  in 
the  Creation  ;  where  the  hath  given  unto  Men,  all'whot  is  needful  for 
them. 

Worthy  of  Praife.,  and  Glorious.  This  is  the  final  Caufe  wherefore 
God  created  us,  that  we  fhould  praife  ard  glorify  him  ;  therefore  hath 
he  given  us  a  rational  Soul,  that  we  fhould  know,  love,  and  eternally 
pofTefs  him,  as  the  only  and  highefl  GooJ.  He  that  don't  love  and 
acknowledge  this  highcft  Good,  forfakes  the  final  Caufe  for  which  he 
was  created.  Our  Soul  is  created  after  the  Image  of  God,  therefore 
ought  the  fame  to  love  that  God  and  Creator,  of  whom  it  hath  all 
Things  and  every  Thing.  If  a  Shadow  had  Ufe,  it  would  certainly 
love  that  Body  whofe  Sfiadow  it  is.  If  a  Pifture  had  Life,  it  would  love 
the  Mafler  that  drew  it.  Should  not  then  our  Souls  in  a  higher  Degree 
love  that  Lord  and  God,  who  made  it  after  his  own  Likenefs  ?  This 
Grace  we  can  alone  receive  by  Prayers  ;  therefore  will  I  conclude  with 
this  fhort  One, 

O  Holy  Lord  God.,  Heavenly  Father,  draw  our  Hearts  unto  thee  with 
the  Cords  of  thy  Love,  that  we  may  forget  all  earthly  things,  and  cleave 
unto  thee,  and  alone  feek  the  heavenly  Things,  whereto  we  in  the  Beginning 
•were  created,  and  which  thou  haft  preferved  for  them  that  love  thee,  that 
when  we  quit  thefe  earthly  Taberyiacles,  we  may  be  received  into  thi  ever- 
iafting  Ones:  Hear  us,  O  Lord,  fcrjefus  Cbrift  Sake,  Amen. 


«■'*(>  «>*■»  ojf* 


V.     SERMON. 


Of  fbe   GOOD  AlSi  GELS  43 

V.     S  E  R  M  O  N. 

OF  : 

The    GOOD    ANGELS. 

The  Text,  Psalm    XCI.   nth  and  12th  Verfcs. 

He  fiall  give  his  Angels  charge  over  thee^  to  keep  thee  in  all  thy 
Ways :  7 hey  Jtall  bear  thee  upon  their  Hands ^  lefi  thou  dajlo 
thy  Foot  agci.ijl  a  Sionc. 

Introduction. 

FRIENDS  have  all  Things  in  common.  God  hath  this  Way, 
that  they  who  are  his  Friends,  have  every  Thing  in  common 
with  him.  He  hath  the  Heaven  in  common  with  the  Angels, 
and  the  Angels  in  common  with  the  Faithful :  fo  fays  the  Apoftle  St. 
Paul,  in  his  Epiftle  to  x.\\q  Hebrews y.  1  ft  Chapter,  14th  Verfe :  'The 
Jngels  are  all  minijlring  Spirits,  Jent  forth  to  minijier  for  them  who 
jhall  he  Heirs  of  Salvation ^  Of  thefe  Words  we  have  to  confider  two 
Things, 

Firfl,  The  Miniftry  of  the  Angels.  The  Angels  are  here  defcribed 
by  their  EfTence,  their  Glory,  and  their  Willingnefs. 

Of  their  Ejfence.     They  are  Spirits,  whereby  they  are  feparated  from 
all  vifible  Creatures.     They  have  often  appeared  in  the  Form  of  Men  •,  . 
But  of  the  Angel,  whereof  we  read  in  the  Hiftory  of  Tobias,  we  can 
fee,  that  they  only  kept  fuch  Form  fo  long  as  they  were  fent  out. 

Of  their  G/^ry.  They  are  Angels  ;  Angel  is  a  Name  of  Miniflry,  . 
and  fignificth  Errand,  for  they  are  Errands  from  God,  and  we  can  fee 
thereby  their  Glory  :  For,  as  there  are  two  Things  which  make  a  Man 
great,  to  wit,  his  own  Qualities,  that  he  can  merit  a  high  Charge  ;  and 
his  Office-  that  he  gets  according  to  his  Qualities  :  So  are  there  two 
Things  that  make  the  Angels  glorious  ;  their  Nature  and  their  Office  •, 
on  Account  of  the  firft  are  they  called  holy,  and  on  Account  of  the  laft 
are  they  glorious. 

Of  their  IVillingnafs.  They  arc  fcnt  fordi  to  minifter  :  God  did  not 
keep  the  Angels  for  hirnfelf  in  Heaven,  but  he  fent  them  forth  to 
minifter  for  Men  •,  therefore  are  they  called  miniftring  Spirits.     This  is  * 

not  to  the  Difgrace  of  the  Angels  •,  for,    as  an  Ambaflador  accounts   it 
a  great  Honour  to  be  employed  in  the  King's  Service  •,  fo    is  it  likewife 

H  a  great 


44  '  O/"  r/&^    G  O  O  D    A  N  G  E  L  S. 

a  great  Honour  for  the  Angels  to  be  fent  forth  in  the  Service  of  God  to 
Men. 

Secondly,  For  whom  the  Angels  are  minlftring.  They  are  fenc  in 
particular  for  them  that  Ihall  be  Heirs  of  Salvation.  God  fendeth  his 
Angels  tofavcthe  Faithful  in  Dangers,  as  Lot  in  Sodom  ;  Daniel  in  the 
Lion's  Den  ;  the  three  Men  in  the  fiery  Furnacci  Paul  in  the  Danger  of 
the  Sea ;  Peter  in  Prifon.  God  fends  his  Angels  to  deftroy  and  v/irhftand 
the  Enemies  of  the  Faithful.  An  Angel  fmote  the  Sodomites  witn  Blind- 
nefs.  An  Angel  deftroyed  the  firft-born  in  Egypt.  An  Angel  withftood 
Balaam  on  the  Road,  An  Angel  fmote  the  Cam.p  of  the  Affyrians.  And 
an  Angel  fmote  Berod,  fo  that  the  Worms  did  eat  hicn.  Yea,  the  Holy 
Angels  minifter  for  the  Faithful,  from  their  Cradles  to  their  Graves,  and 
carry  them   then  into  the  Bofom  of  Abraham. 

We  (hall  fpeak  here  of  thefe  Holy  AmbafTadors,  and  heavenly  Mini- 
fters,  and  of  our  Text  confider  thefe  two  Things. 

First,  1  he  fending  of  the  Angels^  from  what  Lord  they  are  fent. 
Second,  Their  Minijlry,  in  this  their  fending  to  Men. 

Explanation  of  the  Text. 

I.  We  have  to  confider,  the  fending  of  the  Angels,  from  what  Lord 
they  are  fent. 

As  the  Holy  Angels  miniftrcd  unto  Chrift  in  the  Time  of  his  Incar- 
nation, from  his  Birth  until  his  Afcenfion  ;  fo  do  they  minifter  unto  them, 
that  through  Faith  are  made  Members  of  Chrift.  Therefore,  after 
the  Pfalmift  had  defcribed,  how  the  Man  fhall  be,  who  fhall  have  the 
Protedion  of  the  Angels  ;  namely  :  He  fhall  dwell  in  the  fecret  Place  of 
the  mofi  high,  and  abide  under  the  Shadow  of  the  Almighty  :  He  fhall 
fay  of  the  Lord  ;  He  is  my  Refuge,  and  my  Fortrefs,  my  God,  in  him 
will  I  trufl ;  Then  follows  the  gracious  Promifes,  that  God  had  made  to 
fuch  a  Man,  as  we  can  fee  in  the  Words  of  our  Text  :  And  we  have  to 
confider  here,  the  Lord  and  the  Minifters. 

I.  The  Lord  that  fends  them.  He  is  no  earthly  King,  as  the  King  of 
Babylon  fent  Letters  and  Prefents  unto  Hezekiah  in  Jerufalem  ;  but  he  is 
Lord  above  all  Lords,  and  King  above  all  Kings  -.  He  is  Almighty, 
Commanding  and  Protecting. 

Almighty.  Heaven  and  Earth,  and  all  what  therein  is,  are  created  by 
the  Word  of  his  Mouth.  The  Scripture  makes  no  mention  of,  on  what 
Day  the  Angels  were  created;  though  we  can  conclude,  that  they  were  not 
before  the  Creation  j  for  what  is,  or  harh  been,  before  the  Beginning  of 
Time,  is,  according  to  the  Way  of  fpeaking  in  the  Scripture,  eternal  ; 
neither  were  they  created  after  the  Six  Days,  for  then  did  God  reft  from 
all  his  Work  •,  therefore  they  muft  be  included  in  the  C  reation  of  the 
Six  Days.  The  old  Fathers  are  of  Opinion,  that  the  Angels  were  created 
on  the  firft  Day,    when  the  Light   was  created,  becaufe   Light  agrceth 

beft 


I 


Of  the    GOOD    ANGELS.  45 

bed  with  the  Nature  of  Angels  •,  therefore,  fincc  God  hath  created  the 
Angels,  he  hath  the  beft  Right  and  Tide  to  ufc  them,  when  and  where 
he  pleafeth. 

Commanding.  He  hath  Power  and  Authority  to  .command, 
and  to  fend  the  Angels,  therefore  is  he  called,  The  Lord  of  Hojis.  For  -p^^^  ^  ■■• 
be  fpake,  and  it  was  done -,  be  commandedyandit  Jiood  faji.  Can  an  Officer 
having  Soldiers  under  him,  fay  to  this  Man  ;  Go^  and  he  goetb:  And  toMn.  viii.  9. 
another y  Come,  and  he  cometh  :  And  to  bis  Servant ,  Do  this,  and  he  doth 
it'  Should  not  God  then  have  more  Command  over  his  Angels,  whom 
he  hath  created. 

Protefting.  He  hath  Care  over  us  Men,  that  no  Evil  fhalJ  befall  us  ; 
therefore  fendeth  he  thefe  noble  Minifters,  that  the  whole  World  Ihall  fee 
how  precious  the  Faithful  are  in  the  Sight  of  God  :  The  Pfalmift  there- 
fore fays  ;  How  excellent  is  thy  loving  Kindnefs,  O  God!  Therefore  theVdl.wx^i.z 
Children  of  Men  put  their  Truji  under  the  Shadow  of  thy  ff^ings. 

2.  The  Minifters,  who  are  fent,  his  Angels.  God  hath  many  Angels 
that  minifter  unto  him.  Daniel  faw  God,  as  an  Ancient  of  Days,  upon 
his  Throne,  and  Thoufand  Thoufands  miniftered  unto  him  j  and  Ten 
Thoufand  Times  Ten  Thoufand  ftood  before  him  ;  Although  there  are 
fo  many  Angels,  yet  they  were  created  all  at  one  Time. 

The  Scripture  afcribed  unto  the  Angels  feveral  Titles,  particular  Qua- 
fities,  Order,  Appearances,  and  Offices. 

Several  Titles  and  Names.  Here  in  our  Text,  they  are  called  Angels 
of  God  and  miniftring  Spints.  In  ether  Places  in  Scripture,  they  are 
called.  Children  of  God,,  ele^i  Angels^  God^s  Morning- Stars,  Holy  IVat- 
ches.  Wind,  Flames  of  Fire.  Otherwife  we  have  fix  Names  of  Angels  in 
the  Scripture  ;  as  Michael,  who  is  as  God  ;  Gabriel,  the  Strength  of 
God  ;  Raphael,  the  Phyfician  of  God  ;  Uriel,  the  Light  of  God  ;  Je~ 
remiel,  the  Mercy  of  God;  Sealthiel  the  defired  of  God.  The  two  firft 
Names  we  find  in  the  Canonic  Books,  and  the  four  laft  in  the  Apocri- 
pha. 

Particular  Qualities ;  as,  Goodnefs,  Hclinefs,  Immortality,  Power, 
Nimblenefs,   Wifdom  and  Will. 

Goodnefs.  God  created  all  the  Angels  good,  but  fome  fell  off,  and 
fomc  remained  conftant  in  their  Goodnefs ;  and  thefe  were  fo  ftrengthe- 
ned  by  the  Grace  of  God,  that  they  can  never  depart  from  their  Goodnefs, 
and  arc  therefore  called  good  Angels. 

Holinefs.  Our  Saviour  calleth  them  himfelf  Holy  Angels,  for  there  was 
no  Sin  at  all  found  in  them  that  remained  fteadfaft,  as  they  were  created. 
Immortality.  The  Angels  can  never  die;  their  Immortality  is  natural  to 
them  ;  belonging  to  the  Perfection  of  Spirits  :  This  Immortality  is  a 
Grace  and  Bleffing  to  the  good  Angels,  but  Mifcry  and  Punifbment  to 
the  bad. 

H  2  Power 


4<^  Of  the    G  O  O  D    A  N  G  E  L  S. 

Vo'U)sr.  We  can  fee  their  Power  partly  of  their  Titles,  partly  of  their 
r.^|;^^-..'- J^  A6lions.   They  are  called,  ^ he  mighty  Angels  cfChriJi^  who    have  done 

2Sam!^xx^.^  ^^^^'''''y '^^^^"S^-   ^^"    Angel  fmote  in   one    Night,    all    the  firit-born  in 

j^.  ■  ^''"  Egypt.  An  Angel  fmote  in  three  Days  in  Ifrad.,  in  the  Time  of  Bavid^ 
Sei\:nty 'Thoiifayid.   An  Angel  fmote  in  one   Nighr,  in    the  Camp  of  the 

2  Kings  xi\.  AJlyrians.,  One  Hundred  a^id  Eighty  Five  T'houjand. 

Iiaiah  VI.  2.  Nimbtenejs.  They  are  feen  with  Wings,  and  to  fiy  •,  as  the  Creatures 
with  Vvings  are  always  nimbler  than  thofe  without. 

TVifdom.  The  Angels  are  endowed  with  great  Wifdom,  yet  they  do 
not  know  all  Things  •,  thy  do  not  know  the  Day  of  Judgment,  neiriier 
the  Thoughts  of  Men,  nor  the  Mifteries  of  God,  without  God  reveals  it 
to  them  •,  though  they  know  many  deep  and  fecret  Things  of  God  ;  For 
they  always  behold  the  Face  of  God  in  Heaven,  of  themfelves  :  The  Spirit 
in  us,  knoweth  every  Thing  in  us  ;  Why  fhould  not  the  Angels  likewifc 
knv:w  what  is  in  themfelves?  The  Angels  fpeak  with  one  another,  and 
reveal  their  Thoughts  unto  one  another,  in  a  Manner  wholly  unknown 
to  us.  God  fpeak'eth  likewife  v/ith  the  Angels  v/hen  he  enlightens  them, 
\^efu'-ipbfe,  as  he  ufed  to  Ipeak  to  the  Prophets,  of  the  Condition  of  the 
World.  Since  God  ufeth  the  Angels  to  defend  the  Faithful,  and  punifli 
the  Wicked,  and  to  guard  over  the  World,  then  do  they  certainly  knov/ 
hov/ it  goes  in  the  World.  The  Devil  gocth  round  in  the  World,  and 
contriveth  Mifchief;  much  more  are  the  holy  Angels  ftriving  to  defend 
the  Faithful  from  the  Power  of  Satan.  If  the  bad  Angels  know  the  Con- 
dition of  the  \Vorld  ;  much  more  can  the  good  Ange's  know  it.  And 
if  th^  good  Angels  know  the  Prayers  of  the  Saints  upon  Earth  -,  m,uch 
more  can  they  know  the  Condition  of  the  World  •,  of  fom.e  Things  to 
come,  though  not  all  •,  for  to  know  all  what  is  to  come,  is  alone  becom- 

Iiaiah.xliv.7.  ipg  ,jntQ  Q^j  .  j;[/}jQ^  ^j  7^  faith  the  Lord,  Jloall  call  the  7^hings  that 
are  coming  ?  and  they  all  come.  The  A.ngels  know  mofb  the  Things  to 
come,  partly  of  their  own  Knowledge  and  Vvifdom,  that  they,  of  fore- 
going Accidents,  can  conclude  what  fliall  happen,  partly  or  Revelations 
trom  God  :  So^did  God  reveal  unto  the  Angel  Gabriel.,  the  Miftery  of 
the  feventy  Weeks,  which  Gabriel  again  revealed  unto  the  Prophet 
Daniel.  Likev/ifc  did  God  reveal  unto  the  fame  A  ngel,  the  Conception 
of  Chrifl:,  which  he  was  to  annunciate  to  the  Virgin  Mary. 

TVilL  The  Will  of  the  Angels  is  fo  confirmed  in  Good,  that  they  can 
never  fall  from  it  in  Eternity  ;  Shall  the  Children  of  God  become  after 
the  Refurre^ion,  equal  unto  the  Angels ;  then  fliall  they  become  un- 
changeable, Holy  like  the  Angels.  And  fince  our  Souls  fhall  be  perfect 
Spirits  after  this  Life,  how  much  more  perfc6l  Spirits  are  the  Floly  An- 
gels ?  The  Angels  hive  not  this  Confirmation  in  Goodnefs  of  themfelves, 
or  through  their  own  Natures,  but  of  the  Grace  of  God  :  For  who  can 
deferve  any  Thing  from  God  through  his  own  Means  }  Though  there 
are  fome  Reafons,  v/hy  they  were  confirmed  in  their  Goodnefs  •,  as,  part- 

ly. 


r/  //jd'   G  O  O  D    A  N  G  E  L  S.  47 

ly,  that  they  did  life  the  Gifts  well,  wherewith  they  were  created  -,  partly, 
that  they  did  endeavoui  to  improve  the  gracious  Gifts  they  had  received, 
and  partly,  that  they  law  how  horribly  the  fallen  Angels  were  punifhed. 

Their  Order.  There  is  a  certain  Order  among  the  Angels,  one  is  above 
another.  The  Scripture  ipeaketh  of  Cherubims,  Seraphims,  Thrones, 
Dominions,^  Principalities,  Powers,  Arch-Angtls  and  Angels  •,  but  what 
Orders  they  arc  we  cannot  undcrfland.  We  can  well  think,  that  God, 
who  is  a  God  of  Order  and  Decency,  and  hath  placed  every  Thing  in 
Order  in  the  World,  hath  likewife  put  Order  among  the  Angels  •,  but 
which  of  them  is  thchighefb  or  loweft,  is  nowhere  in  the  Scripture,  revea- 
led-, therefore  we  mull  reft  contented  fo,  until  we  come  into  the  glorious 
Kingdom  of  God,  and  become  equal  unto  the  Angels. 

Their  Jppearances.  The  Angels  are  by  Nature  in vifible  •,  for  they  are 
Spirits,  and  have  no  Flefli  nor  Blood,  though  they  have  appeared  in 
feveral  Forms.  For  Ahrahani^  they  did  appear  as  Men ;  in  the  Grave 
of  Chrift  as  young  Men  -,  in  the  Refurreflion  of  Chiift,  as  Fire  and 
Lightnings:  For  the  Prophet  Ezekiel.,  as  four  Creatures,  everyone  with 
four  Faces :  For  the  Prophet  Elijah,  as  Chariot  and  Horfes  of  Fire. 
For  the  Prophet  Zachariah^  as  Men  riding  upon  Horfes. 

The  uncreated  Angel,  the  Son  of  God,  hath  often  appeared  in  human 
Form,   in  the    Old  Teftament,   before  his  Incarnation  ;  wherefore  the 
Spirit  of  the  Lord    faid  ;   /  rejoiced  in  the  habitable  Parts  of  the  Earth,  Pror.  viii.31 
and  my  Delights  'u.'ere  with  the  Sen  of  Man,     We  will  number  up  fome 
Examples. 

The  Angel  that  appeared  before  llngar  in  the  IVildernefs,  was  the  Son  Gen.  xvi.  7. 
of  God;  for  he  is  called    afterwards  Jehovah,  wlfich  is  the  proper  Name 
of  God  ;  befides,    the  fune  Angel  promifeth  afterwards,  that  he  v«/ould 
multiply  her  Seed,  which  no  created  Angd could  do. 

One  of  the  three  Men  that  appeared  unto  Abraham,  in  th:  Plains  o/Cer.wiii.  i. 
Marnre,  zvhcn  he  fat  in  the  Doer  of  his  Tent,  was  iViq  Son  of  God  ; 
which  we  can  conclude  thircof ;  Firft,  Becai.fe  there  ftands  in  the  Begin- 
ning of  the  Chapter,  And  the  Lcrd  appeared  unto  Abraham  ;  thereupon 
follows  the  Manner  how  he  appeared.  Secondly,  Says  the  Lord,  I  "j^ill 
certainly  return  unto  thee  according  to  the  Titne  of  Life  •,  and  Ic,  Sarah 
thy  Wife  fo  all  have  a  San.  Thcle  V-/ords  arc  afterwards  afcribed  to  God 
himfelf.  Thirdly,  The  fame  Argel  is  called  in  the  lame  Chapter,  Jehovah. 
Fourthly,  The  two  Angels  Vv^ent  from  Abraham  towards  Sodom,  but  the 
third  being  the  Son  of  God,  did  remain,  and  (poke  with  .7^^2/7^;;;,  and 
Abraham  prayed  unto  liim  for  Souom. 

The  Angel  that  Jpcke  unto  Jacob- i'.'/  a  Dream,  wlun   lie  had  laid  the 
piled  Rods  in  the  Gutters  before  the  Mocks,  was  the  Son  of  God,  v/hich 
we  can  conclude  from  the  fcllowing,  where   the  fame  Angel  fays  ;  /  ^»>  Gen.xxxi.ji 
the  God  of  Beth-el,  where  thou  anointedjl  the  Pillar,  and  where  thcuvow- 
edft  a  Vow  unto  me. 

The 


4?  Of  the    GOOD    AlSl  GELS, 

The  Man  that  wreftlcd  with  Jacoh  in  the  Night,  was  the  Son  of  God, 

in  human  Form  ,  and  we  can  thereby   prove  it.  Firftf  That  the  Angel 

Gen.   xxxii.  faid  ;   yis  a  Prince  haji  thou  Power  with  God  and  Men,  and  haft  prevai- 

^+-  led.  Secondly,  The  fame  Man  blefled  Jacob.  Thirdly,  Jacob  himfelf  did 

confefs,  that   he  had  feen  God  Face  to   Face,  and   therefore  called  the 

Place  Peniel. 

Exod    ii  ^^^  Angel  that  appeared  unto  Mofes  in  the  Bujh,  burning  with  Fire, 

'  and  wai  not  con  fumed,  was  the  Son  of  God.  ¥ov,  firft,  God  the  Father 

is  never  called  an  Angel,  becaufe  he  is  not  fent.  Secondly,    fays  the  fame 

Angel  unto  Mofes  ;  I  am  the  God  of  thy  Father,  the  God  of  Abraham, 

the  God  of  Ifaac,  and  the  God  c/ Jacob.  Thirdly,  He  afterwards  revealed 

his  Name  unto    Mofes,  faying  -,   /  JM,  THAT  1  AM,  which  Name 

.  Chrift  did  apply  to  himfelf,  when  he  was  in  Difpute  with  the  Jews,  who 

did  deny  his  Godhead,  faying  ;   Before  Abraham  was,  am  I.  Fourthly, 

Mojes  himfelf  declareth  this  Sisjht  of   Chrift,  and  called  it  j  The  Good- 

Exod.xiv.  19  ^^iiiofhim  thai  divelleth  in  the  Bufh. 

g     ,    ...  The  Angel  that  went  before  the  Camp  of  Ifrael,  by  Day  in  a  Pillar  of 

Exod.  xxiii.  ^  Cloud,  and  by  Night  in  a  Pillar  of  Fire,  was  the  Son  ol  God  •,  for  the 
21.  fame  Angel  is  called  Jehovah  j  and  God  himfelf  faid  of  this  Angel  j  My 

Name  is  in  him. 

The  Offices  of  the  Holy  Angels,  is  defcribcd  in  the  Scripture,  to  be 
the  following. 

To  praife  God  in  Eternity.  The  Prophet  Ifaie.h,  did  hear  the  Angels 
.        cry  aloud  •,  Holy,  Holy,  Holy  is  the  Lord  God  of  Hojts.  The  Shepherds 
VI.  3.  j^{3J(jjj-,g  j^y  Night  in  the  Field  at  Bethlehem,  did  hear  the  Angels  fing  to 
Luke  -i         ^^^  Glory  of  the  new-born  Chrift  •,  Glory  to  God  in  the  Higheft,  and  on 
'  Earth  Peace,  Goodwill  totuards   Men.     St.  John  the  Divine  law  in  a 
Sight  -,  Thnt  all  the  Angels  ft  00  d  round  about  his  Throne,  and  about  the 
Rev.  vii.  11.  Elders;  and  the  four  Bea/ts,  and  fell  before    the  Throne  on  their  Faces, 
13.  and  worftdipped  God,  faying.  Amen:  Bleffing,  and  Glory,  andWifdom^ 

and  Thankfgiving,  and  Honour,  and  Power,  and  Might,  be  unto  our  God 
forever  and  ever.    I'hey  are  willii  gand  ready  to  obey  and  execute  God's 
Command  -,  therefore  are  they  laid  to  ftand  before  God  •,  for  to  ftand. 
Gen.  .\Ii.  4.I  fignifies  in  the  Scripture,   toferve  ;  {oftood  Jofeph  before  Pharoah  •,  Da- 
Vxdftood  before  Saul.   The  Children  of  the  Hebrews  were  nourifhed  in  the 
I  Sam.  vvi.  21  palace  of  the  King  of  ^^i'^'/c;; ;  That  they  might  Jl and  before   the   King. 
•'■■  '•  5-  Are  the  Holy  Angels,  who  are  ftrong   Giants,    the  moft  noble  Crea- 

tures, and  clear  Ihining  Spirits,  fo  wilhng  to  fcrve  God  and  obey  his 
Comniaiids  .?  Should  not  then  we  poorEarth-Worms,  who  are  but  I  kift 
and  Afhes,  ftrive  to  be  more  willing  to  ferve  God  and  obey  his  Com- 
mands.^ Our  Saviour  maketh  us  fenhble  thereof,  when  he  learn.s  us  10 
pray  -,  Thy  PVill  he  done  on  Earlh,  as  it  is  in  Heaven.  We  muft  not 
pray  thus  alone  with  our  Lips,  but  we  fnould  do  all  our  Endeavours,  to 
do  the  Will  of  God  hereon  Earth,  as  it  is  done  in  Heaven  of  the  Holy 
Angels.  They 


0//^^   GOOD    ANGELS.  49 

They  minifter  unto  Chrift.  They  worfhip  hinr,  all  the  Angels  worlhi- 
ped  him  in  the  State  of  his  Humiliation  and  Exaltation  •,  They  miniftered 
unto  him  when  he  was  born,  when  he  was  in  Danger  of  Herod  •,  when  he 
was  tempted  in  the  Wildernefs  j  when  he  fweatcth  Drops  of  Blood  i 
when  he  laid  in  the  Grave  j  when  he  rofe  up,  and  when  he  afcended  into 
Heaven  ;  And  they  fhall  minifter  unto  him,  when  he  fhall  come  again  to 
judge  the  Quick  and  the  Dead,  at  the  great  Day  of  Judgment. 

H.  We  have  to  confider  the  Miniftry  of  the  Angels,  in  their 
lending  to  Man. 

This  Miniftry  confift.s  herein,  to  keep  Men  in  all  their  Ways,  to  bear 
them  up  in  their  Hands,  and  to  defend  them  from  all  Evil. 

They  keep  Men  in  all  their  Ways  •,  as. 

On  the  Way  of  our  Birth,  we  are  kept  by  the  Angels.  If  the  Devil 
had  his  Will,  there  would  never  be  a  Child  born  without  Defed:  -,  yea, 
our  Mother's  Womb,  would  often  become  our  Grave. 

On  the  Way  of  our  Life,  we  are  kept  by  the  Holy  Angels,  in  all 
Conditions. 

In  fpiritual.  They  help  to  promote  the  Word  of  God  and  the  Gofpel; 
when  St.  Paul  was  in  Troade^  he  faw  a  Vifion  in  the  Night ;  there  ftood 
a  Man  of  Macedonia^  and  prayed  him  faying  •,  Come  over  and  help  us  ; 
whereof  St.  P««/ concludeth,  that  the  Lord  had  called  him  to  preach  the 
Gofpel  ;  They  defend  likewife  the  Servants  of  God  in  their  lawful  Cal- 
lings, as  we  can  fee  of  the  Examples  of  Elias^  Elijha^  Daniel,  and  all 
the  Prophets  and  Apoftles. 

In  Temporal.  They  defend  all  pious  Magiftrates,  againft  their  Ene- 
mies,  as  we  can  fee  ot  King  Hezekiah^  David,  and    others. 

In  Houfnold  Conditions.  They  defend  pious  married  People;  pro- 
mote their  Matrimony  ;  protect  them  •,  have  Care  over  their  Children  ; 
tends  them  in  Sicknefs,  and  after  Death  carries  their  Souls  into  the  Bofom 
of  Abraham.  If  it  happens  that  a  Child  of  God  cometh  to  any  Misfor- 
tune, in  his  lawful  Calling  and  Way,  then  we  muft  not  think  that  the 
Holy  Angels  have  neglected  their  Miniftry,  or  are  gone  away  from 
fuch  Perfons  ;  no,  but  we  fhould  confider.  That  a  Sparrow  cannot  fall '^'^^t.  x.  29. 
en  the  Ground,  without  the  Will  cf  God :  And  the  very  Hairs  arc  num- 
bred  on  our  Pieads;  then  can  no  Misfortune  befall  us  without  the  Will  of 
God. 

Who  is  he  that  faith,  and  it  cometh  to  pafs,  when  the  Lord  commandeth  ■•   .. 

//  not  7  There  happens  many  Things  in  the  World,  whereof  we  can  find  ""^" '"'  ^' ' 
no  Caufe.  We  can  fee  the  Finger  on  the  Dial  of  God,  but  not  the 
Wheels  that  turn  the  Finger;  and  we  muft  therefore  fay  ;  -^  ^'^i  ^«w^,  pfjl  .x.\>ix  q 
/  opened  not  my  Mouth,  hecaufe  thou  didji  it.  Hath  God  his  Eyes  by  the 
caftingof  the  Lot,  much  more  by  his  Children?  Misfortune  refl  at  every 
one's  Door,  and  taketh  up  Lodging  as  foon  by  a  pious  Hiob,  as  a  wick- 
ed Herod  ;  though  with  this  Difference,  that  it  is  a  Trial  by  the  Faithful 

and 


/ 
50  Of  //'^    G  O  O  D    A  N  G  E  L  S. 

but  a  Punifhment  by  the  Wicked.  Jocoh  had  the  Son  of  God  in  his  Arms, 
and  went  away  from  him  Lame.  Lazarus  was  a  Child  of  God,  and  had 
the  Angels  about  him,  yet  he  laid  in  Mifery  with  Sores  and  Boils :  God 
will  thereby  try  the  Faith,  Patience,  and  Conftancy  of  his  Children  ; 
as  St.  Peter  fays  •,  Te  are  in  Heavinefs  through  manifold  Temptations. 
I  t-t.  1.  .  That  the  Trial  of  your  Faith  being  much  more  precious  than  of  Gold  that 
perifheth,  though  it  be  tried  with  Fire,  might  be  found  unto  Praife,  and 
Honour,  and  Glory,  at  the  appearing  of  Jefus  Chrijl.  As,  the  Spirit  of 
God  is  not  departed  from  a  Faithful,  becaufc  he  is  fick,  miferable  or 
unhappy  •,  fo  are  neither  the  Angels  gone  away,  becaufe  a  Misfortune 
happens.    , 

On  the  \Vay  of  our  Calling,  do  the  Holy  Angels  keep  us.  They 
who  walk  in  their  lawful  Calling,  and  are  careful  in  the  Fear  of  God,  in 
that  Calling  wherein  it  hath  pleafe  the  Lord  to  place  them,  praying 
and  befeeching  the  Lord's  Ficlp  and  Grace,  trufting  in  God,  and  depen- 
ding on  the  gracious  Promifes  of  God;  have  this  Privilege  and  AiTurance 
from  God  •,  He  pal! give  his  /Ingds  Charge  over  thee,  to  keep  thee  in 
all  thy  P fays.  It  is  the  fame  1  romifes,  that  the  Lord  gave  by  the  Pro- 
Zach.  iii.  7.  P^^^  Zachariab,  faying  -,  //  thou  wilt  walk  in  my  Ways,  and  if  thou  wilt 
keep  my  Charge,  then  I  will  give  thee  Places  to  walk  among  thoje  that 
fiand  by.  On  the  Way  of  Croffcs  and  Affliclions,  are  the  Holy 
Angels  by  the  Faithful.  The  Pfalmift  fays  j  The  Jngels  of  the  Lord  en- 
VirA.xxxiv.y .  campe  fh  round  about  them  that  fear  him,  and  delivereih  them. 

On  the  Way  of  Death  are  the  Holy  Angels  prefcnt  by  the  Faithful,  in 
Luke XVI. 22.  order  to  carry  their  Souhinto  the  Bofo'/n  of  Abraham. 

They  iliall  bear  them  up  in  their  Hands,  like  Parents   that  are  very 
careful  and  tender  of  their  Infants,  and  bears  them  up  in  their  Hands  or 
Arms,  thJit  they  fhould  not  be  hurt  ;  fo  is  God  watchful  over   his  Chil- 
dren, and  is  faid  ;  To  bear  them  as  a  Man  doth  bear  his  Son,     To  carry 
^jcwt.  i._  31.  ^j^^^^  ^^^  j^.^  Bofom,  as  a  nurftng  Father  beareth  a  fuckling  Child.  To  take 
Ho'f.  xi.  ?.    them  by  their  Anns.  Which  Service  God  fheweth  to  the  Faithful  by  his 
Holy  Angel?,  whereof  we  can  fee  his  great  Bounty  and  Mercy  towards 
us  poor  Sinner?.  We  were  not  able  to  withftand  Satan,  who  cafieth  out  of 
Rev.  xii.  i;.  his  Mouth  Water  as  a  Flood,  to  carry  us  away,  if  the  HolyAngels  did 
not  guard  and  protcft  us.     God   could   well  protc6t  us  from  the  Devil, 
•and  defend   us  from  Mifery,  without  the  Help  of  the  Holy  Angel?,  as 
well  as  he  made  us  Men,  and   created  our  firlt  Parents  without  them,  cr 
their  Help.   He  could  likewife  govern  and  rule  the  World,  without  Kings 
and  Princes  -,  and  he  can  likewife   give  us  Seed  of  the  Ground,   without 
fowing  and  plov/ing:  But  it  hath  pleafed  the  gracious  God,  to  do  Things 
by  Means,  and  likewife  to  protect  us  in  our  lawful  Ways  by   h".s  Holy 
Arge's. 

They  fhall  Defend  them  from  all  Evil,   Lefi  then  dr-fjj  thy  Foot  agairft 
a  Stc7'.e.   There  are  many  Stones  in  our  A">\iy  through  the  Cour.'e  cf  cur 

Lives. 


0///6^GOODANGELS  51 

Lives.  Satan  rolls  big  Stones  of  Temptation,  with  wicked  Thoughts  and 
Obje6ts,  before  us.  He  hinders  us  in  doing  Good  •,  he  reprefents  to  us 
the  Grace  of  God  too  fmall  for  the  Greatnefs  of  our  Sins,  in  order  to 
bring  us  to  Defpair  ;  yea,  he  contrives  all  manner  of  Mifchief  for  the 
Deftruftion  of  our  Souls  and  Bodies.  Our  own  finful  Fiefh  and  Blood 
throws  in  our  Way,  Stones  of  Pride,  Ambition,  Revenge.  CovetoufQefs, 
Lacivioufnefs,  and  fuch  like  more  :  The  wicked  World  throws  in  our 
Way,  Stones  of  Blafphemy,  Slander  and  Offence.  The  Holy  Angels 
are  here  ready,  in  order  to  defend  us,  and  remove  out  of  our  Ways  the 
following  Stones  ;  as, 

Stones  of  Sin  •,  by  taking  away  the  Caufe  and  Occafions  of  Sin,  or 
by  hindring  us  from  Sin  ;  as  we  can  fee  of  Balaam^  who  was  hindred  by 
the  Angel  of  the  Lord,  from  curfing  the  Children  of  Ifrael. 

Stones  of  Mifery.     When  there  is  Danger,  then  do  the  Holy  Angels 
proteft  the  Faithful,   as  we  can  fee  of  Noah"^  in  the  Sin-Flood  ;  Lo/,  in  . 
Sodom  ',  Daniel  in  the  Lion's  Den  ;  the  three  Men  in  the  fiery  Furnace  j 
Elijha  in  the  Dearth,  and  many  other  Examples. 

Stones  of  Death.  When  t)eath,  as  a  heavy  Stone,  will  bruife  the 
Image  of  our  Body,  and  feparatc  the  Soul  from  the  Body,  then  (hall  the 
Holy  Angels  carry  our  Souls  into  the  Bofom  of  Abraham^  and  guard 
our  Bodies  in  the  Grave,  and  keep  our  Bones  there,  that  not  one  fliall  be  ^'^'-  ^^^i^* 
loft.  And  at  the  Day  of  Judgment,  fhall  the  Holy  Angels  gather 
out  of  the  Kingdom  of  Chrift  all  Things  that  offend,  and  caft  j^j^j.  ^-^ 
them  into  a  Furnace  of  Fire.  And  the  Righteous  fliall  be  then,  as  the  Mac  xxii.30 
Angels  of  God  in  Heaven.  Since  God  hath  been  fo  gracious  to  us,  and 
ha^h  ordained  his  Holy  Angels  to  be  our  Watches  and  Protedors,  in  and 
through  this  wicked  World,  where  the  Devil  goeth  round,  and  ftriveth 
either  himfc'f,  or  by  his  Adherents,  to  devour  and  deftroy  us  ;  then 
we  ought  ferioufly  and  heartily,  to  thank  God  for  this  his  great  Mercy, 
and  fo  frame  the  Way  of  our  Living,  that  the  Holy  Angels  may  defirc 
and  be  willing  to  ftay  by  us.  Uniformity  in  Manners  increafeth  Friend- 
fliip.  The  Angels  are  ready  and  willing  to  obey  God,  and  fo  muft  we  be, 
if  we  will  keep  them  by  us.  The  Angels  are  clean,  chafte,  humble,  and 
miniftring  Spirits,  and  love  one  another  ;  likewife  we  mud  endeavour  to 
praftice  the  fame  Virtues,  if  we  will  gain  the  Friendfhip  and  Protef^n. 
The  Angels  are  loving  Children  of  God  ;  we  muft  likewife  be  in  the 
Number  of  God's  Children,  according  to  the  W^ill  of  God,  if  we  will 
keep  the  Holy  Angels  by  us.  The  Angels  are  clear- fliining  Lights  ; 
therefore,  if  we  will  keep  them  by  us.  We  mufl  ivalk  as  the  Children  of  ^^"^^  ^^^-^1- 
Light,  and  caft  \cff  the  JVork  of  Darknefs,  and  put  on  the  Armour -of 
Light.  The  Angels  have  great  Defire  and  Delight  in  the  Word  of  God, 
and  are  always  there  where  the  Word  of  God  is  learned.  Likewife,  we 
muft  always  have  a  true  Defire  for  the  Word  of  God,  and  frequent  the 
AfTemblies  where  we  may  be  inftru6ted  therein,  ^he  Angels  fight   againft  Rev.  xii.  7, 

I  the  ' 


25  0/*  //^^    G  O  O  D    A  N  G  E  L  $. 

the  Divil',  llkewife  we  muft  wreftle  againfl:  Satan,  and  all  Temptations, 
with  fpiritual  Weapons  and  Prayers,  it  we  will  keep  the  Holy  Angds  by 
us  for  our  Afliftance. 

If  every  one  did  believe,  that  the  Holy  Angels  fees  all  their  Atlions, 
^  which  they  commit  in  Darknefs,  there  would  many  a  private  finful  Ac- 
Rev,  xix  10.  tion  be  omitted  :  Therefore  have  the  old  Fathers  faid  •,  IVherever  thou 
art^  honour  thy  Angd;  though  we  muft  not  worfhip  them,  for  fuch 
Honour  belongeth  to  God  alone  -,  as  the  Angel  told  St.  John  the  Divine, 
We  know  that  the  Angels  are  rejoiced  in  Heaven  over  the  Converfion  of 
one  Sinner^  much  more  will  they  be  rejoiced  of,  when  a  Man  is  ftrong  in 
the  Fear  of  God,  and  remaineth  in  the  State  of  Grace. 

'the  "Lord  fend  his  Holy  Angels,  that  can  keep  and  proteEl  us  in  all  our 
Ways  •,  to  the  Glory  of  his  Holy  Name  and  our  orun  Salvation,  for  the 
Sake  of  our  Blejed  Saviour,  Jefus  Chrift,     Amen. 


yi.    S  E  R  M  O  N> 


Of  the    BAD    ANGELS.  5J 

VI.     S  E  R  M  O  N. 

OF 

The    B  A  D      ANGELS. 

The  Text  ftands  in  the  Epiftle  of  Jude,   6th  Verfe. 

The  Angels  'which  kept  not  their  Jirft  Eftate,  but  left  their  own 
Habitation^  he  hath  referred  in  e'vcrlajiing  Chains  under  Dark- 
ncfsy  unto  the  Judgment  of  the  great  Day. 

Introduction. 

I  AD  Root,  bad  Fruit,  bad  Seed,  bad  Breed;  Of  Thorns  Men  do 
not  gather  Figs,  nor  of  a  Bramble  Bufh  gather  Men  Grapes.  A  good 
Man,  cut  of  the  good  T'reafure  of  his  Heart,  bringeth  forth  that 
which  is  good ;  and  an  evil  Man,  out  of  the  evil  Treafure  of  his  Heart, 
bringeth  forth  that  which  is  evil.  When  Chrift  was  in  Argument  with 
the  Jews,  who  did  boaft,  that  they  were  Children  of  Abraham  ;  then 
faid  Chrift  unto  them,  (as  we  can  read  in  the  Gofpel  of  St.  John,  Chap, 
viii.  vcrfe  44.  No,  ye  are  not  Children  of  Abraham,  becaufe  ye  feek  to 
kill  me  ;  but  ye  are  of  your  Father  the  Devil :  For,  fays  he,  the  Devil 
was  a  Murderer  from  the  Beginning,  and  abode  not  in  the  Truth. 
Chrift  defcribeth  the  Devil  in  thefe  Words,  by  tliree  Things, 
Firji,  Of  his  blefted  State.  When  Chrift  named  here  the  Devil,  fay- 
ing i  The  Devil  was  a  Murderer  :  He  doth  not  mean  one  Devil,  but  all 
the  Devils,  who  are  one  in  Wickednefs  and  Punifhment,  and  gives  us  to 
confider  their  bleffed  State,  wherein  they  were  created  in  the  Beginning  ; 
namely,  in  Truth-,  for,  fince  Chrift  faid,  They  abode  not  in  Truth,  it  is. 
certain,  that  they  were  created  in  Truth  :  This  Truth  hath  regard  to  the 
Devils  and  the   God. 

To^he  Devils,  They  were  created  in  the  Beginning,  in  Truth,  Holi- 
nefs  and  Goodnefs,  as  well  as  the  good  Angels  -,  for  Mofes  declareth, 
That  God  f aw  every  Thing  he  had  made,  and  behold,  it  was  very  good  ; 
'though,  was  this  Truth  and  Holinefs  not  their  Effcnce,  or  elfe  had  they 
loft  ol  their  Eftence  when  they  fell,  neither  was  their  Will  fo  unalterable, 
but  that  they  could  fall  from  the  State  wherein  they  were  created  ;  for  it 
becometh  God  alone  to  be  effential  and  unalterable  :  Therefore,  fince  the 
Ang.dshad  their  Free-Will,  which  in  itfelfwas  changeable,  then  it  was  in 
thdr  Power  to  ufe   or  abufe  their  Will,  and   to  obey  or  difobeyj  but, 

I  2  Decaufe 


j4  Of  fbe   BAD    AISJ  GELS, 

becanfe  they  abufed  their  free  Will,  and  departed  from  Truth,  fo   hatk 
their  Fall  regard  to, 

God,  from  whom  they  departed.  For  God  is  Truth,  and  loveth  Truth; 
therefore,  when  the  Angels  departed  from  Truth,  they  departed  likewile 
from  God,  and  from  the  Faith,  Obedience,  and  Service  they  were  obli- 
gated to,  unto  God  their  Lord  and  Maker,  and  were  call  out  of  Heaven. 
God  is  not  bound  to  keep  any  from  falling,  efpecially,  when  he  hath  gi- 
ven Power  and  Will,  v/hereby  they  rrjight  Hand  and  withiland,  and 
will  notufe  their  Powerand  Will  rightly.  As  foon  as  Man  was  created, 
then  did  thefe  fallen  Angels,  who  vv'ere  caft  out  of  Heaven,  go  into  Para- 
dife,  where  Man  was,  in  order  to  deceive  him,  and  told  a  great  Lie  for 
him  ;  namely.  That  his  Cafe  would  not  be  fo  dangerous  as  God  had  told 
them,  and  that  they  fhould  not  die,  akhough  they  did  eat  of  the  forbid- 
den Fruit  -,  and  that  is, 

Secondly,  The  Fall  of  the  Devil.  They  abode  not  in  the  Truth  ;  they  left 
off  their  own  Frce-v/ill,  their  inbred  Truth,  and  rofe  up  againft  God  their 
Creator,  and  lieth  for  Men  -,  and  there  is  now  no  more  Truth  in  them, 
but  all  Deceit,  Lies,  Murder,  and  all  other  Wickednefs  and  Abomina- 
tions.    The  Fall  of  the  Devil  was, 

Cbflinate.  They  were  not  forced  nor  tempted  to  it,  but  did  it  of  their 
own  Free-will,  wherein  they  were  created  good  with  the  other  Angels, 
who  remained  ftedfafl.  It  was  in  their  Free-will  to  remain  with  the  good 
Angels  with  God,  and  afterwards  to  be  confirmed  in  Goodnefs  ;  but 
they  would  not  wait  for  this,  but  fell  from  God,  And  their  Fall  there- 
fore is, 

Untimely.  Our  Saviour  fays.  The  Devil  is  a  Murderer  from  the 
Beginnings  not  from  the  Beginning  of  the  World,  but  from  the  Begin- 
ning of  their  Fall  :  When  they  left  Truth,  fell  from  the  higheft  Good, 
and  turned   to  lie  and  murder  •,  therefore  is  their  Fall, 

Frightful.  They  were  caft  out  from  eternal  Joy  and  Glory,  to  eternal 
Darknefs  and  Mifery  •,  from  Honour  to  Difhonour  •,  from  Holinefs  to 
Sin  ;  from  Good  to  Bad  •,  from  Life  to  Death  ;  and  they  do  now  love 
Lies  and  Deceit  inftead  of  Truth  •,  Hatred,  Malice,  Envy  and  Difpute, 
infteadof  the  Grace  and  Love  of  God  ;  and  Death  and  Murder,  inftead 
of  Life.  Wherefore  our  Saviour  Chrift  fays,  They  are  Murderers  and 
Liars  •,  and  this  Ihews  us. 

Thirdly,  Their  Wickednefs.  They  are  Murderers  and  Liars  ;  what 
can  be  more  abominable  ?  The  Devil  fhewed  in  the  Beginning,  his  mur- 
dering Mind  againft  our  firft  Parents,  for  he  did  not  alone  murder  them, 
but  alfo  in  them,  the  whole  human  Generation,  and  brought  Death  into 
the  World.  How  he  hath  afterwards  been  the  Caufe  of  Murder  and  Mif- 
chief,  we  can  find  many  Examples  of,  as  well  in  the  holy  Records,  as  of 
daily  Experience.  The  Devil  is  a  Liar,  and  the  Father  of  Lies,  for  he 
brought  the  firft  Lie  in  the  World,  and  cafteth  daily  thefe  poifonous  Ar- 
rows 


Of  the   BAD    ANGEL  5.  ^^-^ 

rows  out,  as   well  in  young  as  old ;  for,  what  Vice   and  Crime  is  now 
more  common  than  Lies  ? 

The  Apoflle  St.  Jude^  explains  in  our  Text,  what  Punifhment  the 
Devils  have  received,  and  what  they  have  to  exped  •,  whereof  we  will 
confider  the  fallen  Angels  : 

First,  In  the  State  of  their  Perfe^idti. 

Second,  In  the  State  of  their  Fall. 

Third,  In  the  State  of  their  Damnation. 

Explanation  of  the  Text.    " 

L  We  have  to  confider  the  fallen  Angels,  in  the  State  of  their 
Perfeflion. 

No  Perfon  is  fo  glorious,  nor  Place  fo  holy,  that  it  can  free  any  from 
Punifhment  after  Sin.  The  Devils  were  in  the  Beginning,  in  a  glorious 
State,  and  had  Places  in  Heaven,  though  they  were  not  pardoned  when 
they  fell  ;  for,  fo  fays  the  Apoflle  in  our  Text  ;  The  Angels  which  kept 
not  their  fir  ft  Eji  ate  ^  hut  left  their  own  Habitation.  The  Apoflle.  here 
lays  before  us,  the  perfed  State  of  thefe  Angels  before  their  Fall ;  which 
can  be  feen  ; 

Firji^  Of  their  Names.  They  are  called  Angels:  God  had  created  them 
for  to  minifler  in  Holy  Cafes,  as  well  as  the  good  Angels,  therefore  had 
he  given  unto  them  the  fame  Titles  as   the  good  Angels,  yea,  as  Chrifl 
himfelf,  who  is  often  called  an  Angel  ;  they  were  created  after  the  Image 
of  God  as  well  as   the  good   Angels;  and  that  the  Angels  were  created 
after  the  Image  of  God,    we  can    fee  of  our  Saviour's  Words,  when  he 
fays  ;  In  the  RefurreSlion  are  the  Faithful  as  the  Angels  in  Heaven^  andMat.xxii.30. 
in  Heaven  fliall  the  Image  of  God  be  perfeded  in  us.  St.  Faul  fays, 
'That  the  new  Man   is  created  after  God^  in  Righteoufnefs  and  true  Holi-  ^  ,     . 
nefs.  The  Angels  were  created  in  Righteoufnefs  aud  true  Holinefs  •,  then   P  •  ^■-  ^+' 
confcquently  follows,    that  they  were  created  after  the  Image  of  God. 

Second^  Of  the  Grace  and  Favour  wherein  they  v/ere  created  by  God. 
Since  they  were  created  in  Righteoufnefs  and  Holinefs,  then  were  they 
in  the  Grace  of  God,  as  his  deareft  Friends,  and  beheld  the  Face  of  ' 
God  ;  and  God  turned  his  Face  to  them,  which  is  a  Sign  of  Grace  -. 
For  as  it  is  a  Token  of  Grace  to  fee  and  fpeak  with  the  King,  fo  was  it 
a  Sign  of  Grace  that  the  Angels  did  fee  and  converfe  with  God,  and 
fulfil  his  Commands  ;  But  after  they  fell,  they  were  cad  out  from  the 
Sight  of  God  in  Difgrace,  and  they  will  never  again  fee  the  gracious 
Sight  of  God.  When  the  bad  Angels  appear  before  God,  they  appear 
for  him,  as  their  fevere  judge,  full  of  Malice,  Hatred,  and  Envy  againfh 
God,  the  Holy  Angels,  and  Men  ;  and  they  are  never  better  contented 
than  when  they  can  contrive  Mifchief,  breed  Qiiarrels  among  Men,  and 
teafe  them  to  murder,  though  all  with  God's  Leave,  for  to  punifli  the  • 
Wicked  and  try  the   Good,  and    for  to   make  the  Wickednefs  of  the 


;o 


Of  the    BAD    ANGELS. 


Devil  public,    and   his   Fury  alliamed,  when  he  is    withftood   by  the 
Faithfu]. 

I'kirdy  Of  tlicir  Order,  The  Apoftle  afcribes  unto  them  in  our  Text, 
a  Principality,  laying,  They  kept  not  their  firfi  EJlate.  We  can  conclude 
hereby,  that  the  Devils  had  a  Principality  before,  and  were  Princes  in  - 
the  Kingdom  of  Light-,  but  now  after  their  Fall,  they  are  become  Prin- 
ces of  Darknefs,  and  Rulers  in  Darknefs.  No  Man  can  know  what  Order 
there  is  among  the  Devils  ;  though,  as  well  as  there  is  Order  among  the 
good  Angels,  fo  is  there  among  the  bad  likewife.  The  Scripture  calls  the 
Chief  of  the  DcvWs  Beelzebub ^  that  is.  King  of  Flies  •,  which  Name  the 
Inhabitants  of  Ekrofi  gave  to  their  Idol,  either  becaufe  he  was  made  as  a 
great  Fly,  or  becaufe  his  Temple  v.'as  full  of  Flies  that  gathered  there 
by  the  Blood  of  the  Sacrifices;  or  becaufe  they  defired  Help  and  Relief  of 
this  Idol,  from  the  many  Flies,  wherewith  their  Country  was  plagued. 
The  Devil  may  well  be  called  Belzehtib,  King  of  Flies,  for  the  following 
Reafons:  The  Fly  flieth  high  in  the  Air  •,  the  Devil  is  a  proud  Spirit,  and 
Cometh  never  fo  high,  but  ftriveth  to  come  higher.  There  are  many 
Flics,  and  where  we  come  in  the  World,  we  do  find  abundance  of  Fliesj 
likewife  there  is  innumerable  many  Devils,  and  the  Air  is  full  of  them  : 
If  we  could  fee  Spirits  with  our  bodily  Eyes,  we  fhould  be  aftonifhed  to 
feefuch  a  Quantity  of  Devils  flying  in  the  Air.  We  can  conclude  of  that 

Lukcviii  xo  ^'"'^  Example,  namely,  the  Man  of  Gaderene,  in  whom  was  a  Legion  of 
•Devils,  that  there  muft.be  a  great  Number  of  them.  The  Fly  isfliame- 
lefs  and  bold,  and  'lights  as  well  on  the  Pulpit  or  Communion-Table  in 
a  Church,  as  on  a  drinking,  or  gaming  Table  in  a  Tavern  -,  and  is  over 
all,  in  King's  Palaces,  and  in  all  Houles,  and  Chambers-,  likewife  is  the 
Devil  bold, .and  hath  Regard  to  no  Perfon,  neither  fpareth  he  any,  high 
or  low,  Vv'ife  or  unwiie,  rich  or  poor.  He  is  in  the  Church,  to  takeaway 
the  Words  from  the  Hearers  -,  he  is  in  Kings  Palaces,  to  entice  them  to 
War,  Blooclfned,  and  Tirany  -,  he  is  in  all  the  Houfes,  for  to  fmite  the 
four  Corners  of  the  Houfes,  that  they  fall-,  he  is  over  all  in  Companies, 
for  to  breed  Difturbanceand  Quarrel  \  he  is  in  the  Bed,  for  to  breed  Dif- 
order  between  Man  and  Wife.  The  Fly  is  an  unclean  Thing,  and  daubs 
every  Thing  it  'lights  on  -,  and  the  whiter  a  Thing  is,  the  fooner  will  the 
Fly  'light  upon  it ;  The  Devil  is  an  unclean  Spirit,  and  where  he  comtth 
hemaketh  every  one  unclean,  with  Thoughts,  Words  and  Deeds;  there- 
fore did  he  afK  Leave  of  our  Saviour,  to  go  into  the  Herd  of  Swine. 
The  Fly  is    not   long  in  one  Place,  but  always  frying  about  ;  likev/ifc 

I  Y'c-  V   ?,     ^^"'^^  ^'"'^  Devil   no  Rell,   hut   walketh  about  as  a  roaring  Lion.,  peeking 
^ tvhcmhe  may  deicur.   The  Fly  is  fhy,  and  is  foon  drove  av/ay.   The  De- 
vil is  never  fo  furious,  but  we  can  drive  him  away  from  us  with  the  Word 
of  God,    and  one  Word  of  God  can  tie  him. 

The  Scripture  makes  mention  of  other  Names,  as  Jfrnod^eus^  t\\tX^(^- 
vil  of  Matrimony;  Jbadcn  ?Lnd  Jpolion,  the  Devils   of  Spoil;  Belial, 

the 


Mat.  \: 


V.   g. 


z  i  im.  11. 2;). 


Of  the    BAD    ANGEL  S.  ^-j 

the  Devil  of  Difobedience  ;    Mamon  the  Devil  of  Avnr'.ce,  Vythoru  t!ie 

Devil  of  Prophecy  ;   Satan^  the  Devil  of  Strife.  Our  Saviour  hinifclf  lays, 

That  the  Devil  hath  a  Kingdom^  a;:d  is  mt  divided^  or  elje  bis  Kingdom  '--''^'  >-'•  '^i- 

could  not  ftand.   Therefore,  akhough  thtre  is  fuch  if\.bund:ir.ce   ol  Devils, 

yet  ihey  keep   always  togerhcr,  and  rgrce  in  Wickednefs.    The  Chid  of 

them  hath  fo  ordered  h  s  Kingdom,   that  fome  are  Church  Devils,  ibme 

Court  Devils,    and  again,  orners  are  Iloufliold  Devils. 

Church  Devils  contrive  Mifchief  as  well  by  the  Teachers  as  Hearers  ; 
they  deceive  the  Teachers  in  many  Ways;   firfl:  with  falfe  Do6lrine,  afid  Mat.  kIW. zr. 
fow  Tares  among  the  fVhcat  ;  then,  ivilh  lying  IVonders  and  Signs  ;  then,  sThef.  ii.  9. 
with  hindring   pious  Minijlers  in  their  la-ivful  Calling  ;  then,  with  Per-  ^^:f '*•  !."•  ^• 
Jecution-.,    then,  with  immoral  Lives  -.    For  a  MiniRer  who  teacheth  well,    ''''       "  ^^' 
and  liveth  bad,  ferveth  God   with  his  Lips,  but   the  Devil  with  his  Life.  ]\]aii:vi  2- 
He  builds  upon  Heaven  with  his  Doilrine,  but  upon  Hell  with  his  Works. 
The  Devil  deceives  likewife  the  Hearers   in  many  Ways.  They  take  azvay  Lukeviii  30, 
the  Word  of  their  Hearts^  that  they  Jhould  not  believe  and  be  faved.     They 
blind  the  Minds  of  them  that  believe  not^  that    the    Light  of  the  glorious  ^  ^'"^r.  W.  4. 
Gofpel  of  Chrifl  fldculd  not  fhine  unto  them.     They  harden  the  Hearts  of 
the  Wicked,    that  they  do  all  what  they  will.     Which  St.  Faul  cailcth. 
To  be  taken  Captive  by  the  Devil. 

Court  Devils  contrive  Mifchief  at  Court  -,  they  oppofe  and  hinder  the 
peaceable  and  good  Propofitions  of  pious  Kings  and  Princes,  and  on  the 
contrary,  infpire  them  to  War.  Who  did  provoke  King  Davidto  Num- 
ber Ifrael,  wherefore  God  did  fend  three  Days  Plague  ^  Satan.  Daniel 
was  preferred  in  the  Court  of  the  King  of  Babylon,  above  the  Prefidents 
and  Princes,  becaufc  an  excellent  and  pious  Spirit  was  in  him,  which 
provoked  the  Prefidents  and  Princes  fo  againft  him,  that  Daniel  was  cafl: 
into  tihc  Lion's  Den,  through  their  Accufation.  Who  was  the  Promo- 
ter of  this  ?  Satan,  who  inltigated  them  to  Malice  and  Hatred  againfl 
Daniel. 

Houfe-Devils  contrive  all  Difturbances  among  Families  •,  firfl,  be- 
tween Man  and  Wife  •,  then  between  Parents  and  Children  •,  then  between 
Sifters  and  Brothers  -,  then  between  Mafter  and  Servant  ;  then  between 
Fellow-Servants  •,  then  between  Neighbour  and  Neighbours.  And  as  the 
Devil  is  a  declared  Enemy  to  Chriftians,  fo  he  doth  moftly  opprefs  the 
Chriftians,  firft,  with  Deafnefs,  then  with  Dumbnefs  or  other  Defects, 
throweth  them  in  Fire  and  Water,  and  then  damnifying  their  Goods  and 
Eftate,  as  Hiob  •,  then  their  good  Name  and  Character,  as  David.  The 
Devil  endeavours  to  fpoil  the  Soul,  for  to  gain  which,  he  don't  fpare  any 
Trouble,  Night  nor  Day.  He  preaches  for  the  Thought,  that  he  can 
thereby  peafuade  the  Hearts  and  Minds  ;  and  all  his  Preaching  confift  in 
thefe  three  Words,  Sin,  Contiruie,  Defpair  :  He  doth  not  pardon  the 
Holy  ;  He  deceived  David  with  Lafcivioufnefs ;  Peter  with  denying  •, 
Judas    with   Covetoufnefs,    and    the    other  Apoftles    with    Ambition. 

For 


5?  Of  the    B  A  D    A  N  G  E  L  S. 

For  to  promote  Wickednefs,  the  Devil  is  bold,  fubtil,  furious  and 
mighty. 

Bold'  There  is  no  Crime  fo  great,  but  the  Devils  dare  put  it  in  Prac- 
tice :  If  it  goeth  on,  they  are  glad,  but  if  it  fails,  they-  are  not  afhamed, 
for  they  are  fhamelefs. 

Subtil.  He  is  therefore  called  artful  and  cunning  :  They  have  many 
deep  Things  hidden  in  their  Hearts  •,  they  v/atch  every  Opportunity ;  lets 
out  their  Nets,  and  throws  out  tempting  Baits  for  to  draw  Souls  into 
their  Snares. 
iPct.  v.s.  Furious.  The  Devil  is  compared  to  n  Roaring  Lien,  a  great  red 
Rev.xii.  3.  Dragon^  having  feven  Heads  and  ten  Horns.  Thtfeven  Heads  ^\t\si%\i\s 
many  Contrivances,  and  the  ten  Horns  his  Might  and  Strength. 

Mighty.  What  the  Devil  will,  he  can  do,   as  far  as  God  permits  him  ; 
'therefore  did  the  Devil,   who  tempted  Chrift,    confefs  and  acknowledge, 
T^hat  God  had  Power  and  Might  over  all  the  Kingdoms  of  the  Earth  •,  for, 
fays  he,  That  is  delivered  unto  me. 

II.  We  have  to  confiderthe  fallen  Angels  in  the  State  of  their  Fall. 

What  was  the  Crime  of  the  Angels,  fincc  they  were  puniQied  fo  fe- 
verely  ?  The  Spirit  of  the  Lord  mentions  not  in  the  Scripture,  what 
their  Crime  was  in  particular  •,  but  the  Apoflle  Jude  fays  in  our  Text  ; 
'They  kept  not  their  firff  Eft  ate  ^  hut  left  their  own  Habitation  :  That  is, 
they  were  not  fo  obedient,  to  God  as  they  ought,  but  as  rebellious  Sub- 
jedts,  did  rife  up  againft  God  their  Lord  and  Maker.  Hereby  we  can 
conclude,  that  the  Crime  of  them  was  Difobedience  towards  God  ;  Pride 
towards  themfclves,    and  Lies  towards  Men. 

Likewife  we  can,  according  to  the  Opinion  of  fome,  explain  this  their 
Habitation  alfo;  That,  as  God  would,  by  his  fpecial  Grace  and  Prefence, 
have  his  Habitation  in  the  Angels,  fo  fliould  the  Angels  again  by  their 
faithful  Obedience  and  Conftancy,  have  their  Habitation  in  God  -,  but 
they  left  this  their  Habitation,  and  fell  from  God ;  and  yet  do  they  lie 
in  this  their  Fall,  wherefrom  they  fliall  never  rife  up  again.  Here  hap- 
pened a  great  Alteration  to  the  Angels,  by  this  their  Fall,  for  they  loft 
iom.ething,  and  keptfomething. 

They  loft  their  Goodnefs,  Holinefs,    Truth,   Cleanefs    and  Free-will. 

T'heir  Goodnefs  ;  wherein  they  were  created  they  loft,  and  became  bad, 
and  are  therefore  called  bad  Angels,  for  they  are  bad,  will  bad,  have  bad, 
and  fhall  receive  worfe. 

Their  Truth.  They  are  now  Liars  •,  when  the  Devil  fpeaketh  a  Lie,  he 
fpeaks  of  his  own  :  if  he  fpeaketh  Truth,  that  is,  either  through  the  Com- 
mand of  God,  or  he  doth  it  for  his  own  Advantage,  for  to  deceive  Men, 
•and  to  confirm  his  own  Kingdom. 

Holinefs  and  Cleanefs.  They  are  called  unclean  Spirits,  Mafters  of 
Milchief,  ufing  all  Weapons  of  Subtiky  and  Unrightcoufnefs. 

Free 'Will. 


Of  the    D  A  D    A  N  G  E  L  S.  59 

Frei-lVill.  Before  the  Fal!,  they  had  aFree-Will  to  chufe  good  or  bad, 
but  after  their  Fall,  their  Will  was  entirely  bent  to  Evil  and  all  Mifchief. 

On  the  contrary,  they  kept  following  Faculties,  though  greatly 
weakened  :  As,  their  Knowledge  and  Power.  The  Devils  believe  God  and 
Chrift,  but  trembleth.  They  know  themfelves,  as  the  Soul  in  Man 
knoweth  all  what  is  in  Man,  fo  knoweth  the  Devils  all  what  is  in  them- 
felves. They  know  the  Condition  of  the  World  :  The  Devil  walketb 
roundabout  in  the  World  •,  fhould  they  then  not  know  how  it  goes  there- 
in }  They  know  fome  Things  to  come  which  hath  natural  Caufes,  but 
the  Things  that  have  no  natural  Caufes  the  Devils  do  not  know,  for  that 
belongs  to  God  alorvc  ;  therefore  it  Cometh,  that  the  Devil  always  gives 
doubtful  and  equivocal  Anfwers:  So  did  he  deceive  j^dam  and  Eve  with 
falfe  Words  that  feem'd  to  be  true  •,  and  faid,  Te  Jball  not  furely  die.  He 
meant  in  the  fame  Moment-,  Te  eat  thereof ;  for  God  doth  kncw^  that  Gtxi.ni.i^,^; 
in  the  Day  ye  eat  thereof  then  your  Eyes  Jh all  be  opened,  and  ye  Jhall  be 
as  Gods,  knowing  Good  and  Evil.  This  became  likewife  true  ;  they  be- 
came as  Gods,  to  knov/  in  their  Thoughts,  their  Eyes  were  opened, 
that  they  faw  their  own  Nakednefs.  Eve  thought  to  become  like  God, 
as  the  Serpent  faid,  but  the  Devil  who  fpoke  through  the  Serpent, 
thought  to  get  her  like  himfelf  in  Damnation.  They  knew  Good  and 
Evil  ;  Good,  as  long  as  they  obey'd  the  Command  of  God  ;  Evil,  af- 
ter they  had  finned,  for  then  they  learned  to  confiderthe  Good  they  had 
loft,  and  the  Evil  they  had  received.  Alfo  the  Devil  is  a  Liar  and  De- 
ceiver, in  all  what  he  fpeaketh  :  Likewife  did  this  lying  Spirit  deceive 
Y^Yi\<2^Ahab  to  War,  with  this  falfe  Anfwer  \  Go  up  and  profper,  for  the  \  Kino'  xxit. 
Lord  fhall  deliver  the  City  into  the  King^ s  Hands  \  but  he  mentioned  not  12. 
what  King. 

We  mud  obferve  this  of  the  Devils,  that,  hov/  v/ife  foever  the  Devils 
are,  yet  is  their  Knowledge  but  in  Darknefs  -,  likewife,  as  we  cannot 
plainly  difcern  any  Thing  in  dirty  and  troubled  Waters  •,  for  fince  the 
Devils  are  always  troubled  and  difturbed  in  their  Minds,  fo  they  do  not 
know  everyThing  plainly  •,  wherefore  they  often  contrive  not  alone  foolifn 
Things,  but  even  pudi  on  Things  that  are  againft  themfelves  and  their 
Kingdom.  What  was  more  to  the  Deftruilion  of  the  Devil's  Kingdom 
than  the  Death  of  Chrift?  Yet,  for  all,  the  Devil  did  all  his  Endeavours 
to  forward  the  fame.  The  Devils  can  much  Icfs  know  the  Thoughts  of 
Men,  except  as  far  as  he  can  conclude  of  the  outward  Tokens   he  fees. 

We  can  beft  know  the  Power  of  the  Devil  by  his  laities  and  Works. 

The  Title fheweth  the  Man,  fo  doth  likewife  the  Title  of  the  Devil  v  ,    ^.j 
ihew  what  mighty  Man  he  is.  He  is  called,  the  Prince  of  this   World,  ^    '  '    ' 
for  his  tyrannical  Power   he  ufes   in  the  World.   If  we  will  confider  and 
behold  the  World,  and  all  Men    therein  after  the  Fall,  fo  far   they  are 
without  Chrift  •,  then  we  fhall  find,  that  they  are  all,  for  the  hkt  of  Sin, 
under  the  tyrannical  Power  of  Satan,  which  the  m.any  Idols  among  the 

K  Heat  liens. 


6o  O/'  //jt'    B  A  D    A  N  G  E  L  S. 

2  Cor.  iv.  4.  Pleathcns,  and  even  Death  itfelf,  convinces  us  of.  He  is  called,  ^he  God 
of  this  IVorld\  partly,  becaufe  he  is  the  fole  Author  of  all  Mifchiefin  this 
World  •,  partly,  becaufe  the  Men  of  this  World,  that  is  the  Wicked, 
live  after  his  Will  •,  and  partly,  becaufe  the  greateft  Part  of  the  Inhabi- 
tants in  the  World  are  entered  into  his  Service.  He  is  called  a  Prince  that 
hath  Power  in  the  Air,  becaufe  he  can,  with  the  Leave  of  God,  raife 
Thunder,   Lightning,  and  Storms  in  the  Air. 

The  Works  of  the  Devil,  fhews  what  he  can  do.  They  can  throw  down 
Fire  from  Heaven  •,  they  can  plague  Men  intheir  Bodies  with  Deafnefs, 
Dumbnefs,  and  other  Defe6ts  :  They  can  break  Iron  Bolts  as  Straw  ; 
they  caninftigate  wicked  Thoughts  in  Men's  Hearts  •,  they  can  blind  the 
Minds  of  the  Unbelievers,  fo  that  the  glorious  Light  of  the  Gofpel  fhall 
not  fl:iine  for  them  ;  they  can  hinder  the  Converfion  of  Men,  and  can 
take  on  the  Form  of  an  Angel  of  Light ;  they  can  poiTefs  Man  fpiritually, 
as  Judas  Ifcharioi  was,  whom  the  Devil  brought  firft  to  Covetoufnefs, 
then  to  Theft,  and  then  to  Treachery,  and  brought  him  fo  from  one  Sin 
to  another,  'till  he  became  a  Servant  captivated  under  the  Snares  of  Satan, 
and  ghoftlypoiTefTed,  The  Devil  can  poffefs  Men  bodily,  when  hegoeth 
in  their  Bodies  and  plagueth  them  •,  whereof  we  have  many  Examples  in 
the  New-Teftament.  This  bodily  Polleffion  can,  with  the  Permiffion  of 
God,  befall  even  the  Faithful  •,  and  it  is  to  be  imputed  to  the  Impudence 
of  the  Devil,  that  he  dareth  to  poffefs  the  Body  of  Men  -,  for  the  good 
Angels,  altho'  they  have  lome  Time  committed  or  revealed  any  Thing 
in  the  Minds  of  Men,  by  Dreams  or  Apparitions,  have  never  dared  to 
poffefs  the  Habitation  of  their  Lord  ar.d  Mafler. 

The  Devil  can  often  frighten  Men  by  Apparitions,  fo  that  it  is  taken 
to  be  a  Forewarning,  or  the  Soul  of  fome  departed  ;  but  it  is  nothing 
elfe  but  the' Contrivance  of  Satan  himfelf;  for  they  that  are  dead  do  not 
come  again.  The  Apparition  which  the  Woman  in  Endor  brought  forth 
out  of  the  Earth,  in  the  Shape  of  Samuel,  by  the  Defire  of  King  Saul, 
was  not  the  true  Samuel,  but  the  Devil,  in  the  Shape  of  Samuel  ;  which 
we  can  prove  by  the  following  •,  for,  Firji,  Who  will  believe  that  a  Wo- 
man, who  had  given  herfelf  up  entirely  to  the  Service  of  the  Devil, 
fhould  have  Power  ovtr  Samuel,  whofe  Soul  was  with  God  }  Second, 
Should  the  Devil  be  able  to  raife  up  any  from  Death  .?  no,  furely,  for  this 
becometh  God  alone.  Could  any  of  the  Dead  have  lent  an  Errand  to  the 
Living,  certainly  Dives  would  have  procured  this,  when  he  cnreated 
Abraham  to  fend  one  of  the  Dead  to  his  five  Brethren  -,  but  we  fee  it  was 
not  granted,  ^hird.  We  read  in  the  foregoing  of  the  fame  Chapter, 
that  the  Lord  did  not  anfwer  Saul,  neither  by  Dreams,  neither  by  Urim, 
neither  by  Prophets  :  Who  would  then  believe,  that  this  was  the  true 
Samuel  fent  from  God  .?  Fourth,  As  f  ;on  as  the  Apparition  appeared, 
he  faid,  Why  haft  thou  difquieted  me,  to  bring  me  up  ?  Can  any  Difquiet 
befall  the  BlcfTed   and    Elect   in  Heaven  ?  then  was  not  their  State  and 

Condition 


Of  the    BAD    ANGELS.  6i. 

Condition  perfedl.  /'///.6,  The  Apparition  faid  to  SauU  'T.'o-mcrrc'W flidi 
thou  and  thy  Sons  be  with  me  -,  which  we  muft  undeiftand  not  alone  of  the 
Condition  of  tlie  Dead,  but  alfo  of  the  PJace  and  Condition  after  Death, 
that  is,  in  Hell  ;  for  we  read,  that  Saul  died  in  his  Trangreflion.  But 
notwithftanding  the  Might  of  rhcDevil,  and  the  wonderful  Things  he  can  do-, 
yet,  he  can  do  no  Miracles  or  fupernatural  I'hings,  but  all  his  Work  and 
Atftions  are  either  according  to  Nature,  or  hath  natural  Caufes -,  which 
feems  wonderful  to  us,  becaufe  we  do  not  underftand  them,  or  he  blinds 
our  Eyes.  We  read,  That  every  one  of  the  Sorcerers  in  Egypt,  caji  down 
bis  Rod,  and  they  became  Serpents.  Who  will  not  tliink  that  thefe 
Rods  became  Serpents  by  Conjuration?  But  the  mod  Part  are  of  Opinion 
that,  when  the  Sorcerers  threw  down  their  Rods,  the  Devil  fnatched  them 
a  Way,  and  threw  living  Serpents  in  their  (lead.  We  can  conclude  the 
fame  of  the  other  Wonders. 

What  will  now  they,  who  are  of  Opinion  that  there  is  neither  Devil 
or  Hell,  lay  to  this.''  There  hath  been  feen  divers  Apparitions  and  De- 
vils, in  feveral  Shapes  and  Forms  •,  and  likewifc  many  bodily  poQefled  : 
Should  we  then  not  believe  that  there  are  Devils  ,''  Thei'e  were  many 
bodily  pofTefTed  in  the  Time  of  Chrift's  Incarnation,  yet  did  theSadducees, 
who  were  a  Se6l  among  the  Jews,  deny  that  there  was  a  Devil  or  Spirits. 
Should  we  but  take  a  View  of  the  World,  and  confider  the  Courfe  there- 
of, then  we  fliould  perceive,  that4:he  Devil  isloofe  in  all  Sta:es  and  Con- 
ditions. In  fpiritual,  with  falfe  Do6trine -,  in  temporal,  with  Wars,  Der 
flru6tion,  and  Ruination  of  whole  Countries  and  Nations;  in  Flouihold, 
with  abominable  Crimes  and  Vices.  Well,  what  can  we  conclude  of 
this,  but  that  there  is  a  certain  cunning  Contriver  and  Promoter  of  all 
fuch  .?  and  who  fhould  it  be  but  the  Devil,  who  is  a  Liar  and  Murder 
from  the  Beginning. 

We  will  now  confider,  how  the  State  of  the  Devils  are  after  their  Fall. 
The  fame  is  become  horrible,  fcandalous,  remarkable,  furious,  and  un- 
pardonable. 

He  is  become  horrible.  We  find  in  the  Holy  Scriptures  feveral  horrible 
Examples  of  the  Wrath  and  Vengeance  of  God  againfi:  Sin,  as  the  Sin- 
Flood,  the  Fire  and  Brimftone  from  Heaven  over  Sodom,  the  drowning 
o{Pharoah  and  his  Men  in  the  red  Sea ,  the  driving  out  of  the  Canonites; 
the  Deftru6lion  o^  Jerufakm.,  and  many  others.  But  this  Example  of 
the  Angels  is  yet  more  horrible,  for  they  were  cad  out  of  Heaven',  .and 
are  reierved  in  everlafting  Chains,  under  Darknefs,  Sitice  God  /pared  not 
the  Angels  that  finned,  but  cafi  them  dovjn  to  hell,  and  delivered  them 
into  Chains  of  Darknefs,  neither  fpared  the  firft  World,  but  punidicd 
them  with  the  Sin-Flood  •,  what  an  Abomination  mufi.  then  be  Sin,  while 
it  deferveth  and  receiveth  fuch  horrible  Punifhment  ?  It  is  become. 

Scandalous.  When  a  Servant  rifeth  up,  and  becometh  rebellious  againft 
his  kind  and  affeflionateM after,  is  not  that  fcandalous  ?  God  had  made  the 

K  2  Ansels 


Peter  u.  4, 


Lcr.  XU.  12. 


62  0/*  //^(f    B  A  D    A  N  G  E  L  S. 

Angels  mighty,  heavenly  Princes  •,  he  had  given  unto  them  States,  and 
in  the  fame  States,  Habitations-,  but  they  rofe  up  and  became  rebellious, 
againft  their  God,  Mafter  and  Maker. 

Is  not  that  very  fcandalous  ?  David  was  fore  grieved  in  his  Heart, 
when  his  own  Son  rebelled  againft  him  •,  much  more  had  God  caufe  to  be 
offended  at  the  Angels. 

It  is  become  remarkable.  It  was  not  one  Angel  that  fell,  but  a  Multi- 
tude ;  the  Number  thereof  is  unknown  to  us, 'but  we  can  conclude,  that 
the  higher  Place  they  had  in  Heaven  before  their  Fall,  the  deeper  Place  they 
received  in  Hell  after  their  Fall. 

It  is  become  furieiis.  The  Devil  will  never  leave  off  finning,  nor  be 
fatisfied  of  contriving  Wickednefs  and  Mifchief.  His  only  and  greateft 
Delight,  is  to  blafpheme  God,  to  fpoil  Men's  Souls,  and  Bodies,  and 
Goods,  as  often  as  he  can  ;  fo  that  it  may  well  be  faid  j  Wo  to  the  In-* 
habit ers  of  the  Earth. 

It  is  become  Unpardonable.  The  fallen  Angels  can  never  be  pardoned, 
and  receive  the  Grace  of  God  •,  therefore  is  the  Fire  that  is  prepared  for 
Mat..xxv.4i.  them,  called,  ^«  everlajling  Fire.  We  have  herein  a  gr^at  Preferrence 
before  the  Angels,  fince  we  have  a  Saviour,  and  they  not.  Our  Lord 
Jefus  Chrift,  took  not  the  Part  of  the  Angels,  but  the  Seed  of  Abraham^ 
and  he  hath  not  redeemed  them  whofe  Part  he  took  not.  The  bad  An- 
gels may  accufe  themfelves  for  their  Fall  -,  for  they  abufed  the  Free- Will 
wherewith  they  were  created,  and  therefore,  were  caft  out  into  everlafting 
Difgrace,  but  Men  were  received  through  Chrift,  into  everlafting  Grace, 
becaufe  they  were  betrayed  to  Sin  through  Satan.  This  brings  us  to 
confider, 

III.  The  fallen  Angels  in  the  State  of  their  Damnation. 

The  Apoftle  y«^^  fays  in  our  Text,  God  hath  referved  them  in  ever., 
lajiing  Chains.,  under  Darknefs,  unto  the  Judgment  of  the  great  Day. 
This  their  State  of  Damnation,  confifts  in,  that  they  are  caft  out  forever 
From  the  Sight  of  God,  that  they  are  referved  unto  the  Judgment  of  the 
great  Day\  and  that  they  are  tied  "joith  everlafting  Chains  under  Darknefs. 

They  are  caft  out  forever  from  the  Sight  of  God.  God  had  caft  them 
out  from  his  glorious  Sight  in  his  Wrath,  and  this  Wrath  of  God  will 
remain  over  them  forever  and  ever.  This  is  their  greateft  Puniihment  in 
Hell. 

They  are  referved  unto  the  Judgment  of  the  great  Day.  The  Devils  re- 
ceived their  Sentence  and  Punifhment  the  fame  Moment  they  finned,  but 
on  the  great  Day  Ihall  they  appear  before  the  Tribunal  of  Chrift,  and 
their  Judgment  fhall  then  be  made  public.  In  regard  to  this,  fays  St.  Paul, 
\  Cot.  VI.  3.  Xnow  ye  not,  that  we  fhall  judge  Angels. 

They  are  tied  with  everlafting  Chains  under  Darknefs.  By  thefe  Chains 
we  muft  underftand, 

Firjl, 


0/  /'/{^i?    B  A  D    A  N  G  E  L  S.  ^  63 

Firji,  'The  Power  of  God  over  the  Devils  \  that  they  can  do  nothing 
without  Permiflion.  As  wild  and  ravenous  Creatures  are  always  chained, 
that  they  fhall  not  do  what  they  will  •,  and  as  a  mad  Dog,  who  can  only 
howl  and  bark,  but  not  bite,  except  we  come  too  near  to  him  i  fois  the 
Devil  chained  of  Chrift.  The  Devil  can  perfuadeus  to  Sin,  but  not  force 
us  ,  and  he  lofeth  a  great  deal  of  his  Hope  and  Expedation,  when  he  is 
refifted. 

SecQiidly,  'The  Shame  of  the  Devils.  They  have  loft  their  former  Li- 
berty, and  are  now  become  Slaves.  When  one  is  tied  or  chained,  he  hath 
loft  his  Freedom  and  Honour,  and  is  a  Shame  for  every  one,  as  we  can 
fee  of  King  Zachariah,  and  King  Manaffeh.  The  Devils  afe  faid  to  be 
chained,  becaufe  they  have  loft  their  Freedom,  Honour  and  Glory,  and 
cannot  move  without  God's  PermifTion.  St.  John  the  Divine,  faw  a 
Sight  hereof,  when  hey^/w  an  Angel  coming  dcnxjn  frcm  Heaven^  having  ^^•*^-''2- 
the  Key  of  the  hottomlefs  Pit^  and  a  great  Chain  in  his  Hand.  And  he  laid 
Hold  on  the  Dragon  that  old  Serpent,  which  is  the  Devil  and  Satan,  and 
bound  him. 

Thefe  Chains  are  called  in  our  Text,  everlajling  Chains  under  Darknefs. 
Firft,  of  the  Place  where  the  Devil  is  chained,  that  is  Hell,  which  hath 
its  Name  of  Darknefs,  becaufe  it  glifteneth  of  Darknefs.  He  was  before 
his  Fall  an  Angel  of  Light,  and  had  his  State  and  Habitation  in  Light ;  but 
after  his  Fall  he  received  his  Habitation  in  Darknefs,  where  he  ii  chained 
with  everlafting  Chains.  God  Almighty  permits  them  to  go  round  in  the 
World  and  make  Prey  ;  but  they  bear  always  their  Hell  with  t'lem, 
wherever  they  are,  unto  the  Judgment  of  the  great  Day,  v/hen  they  fliall 
befent  into  Hell  as  an  everlafting  Prifon,  and  be  punifhed  there,  in  the 
higheft  Degree  forever.  Secondly,  of  the  Pain  they  fhall  fufifer  ;  They 
ftiall  be  bereaved  of  all  Hope  of  Salvation,  and  fuffer  Pain  from  the 
Sight  of  God,  in  everlafting  Shame  and  Mifery  ;  for,  as  nothing  can  be 
more  pleafing  and  blefTed,  than  everlafting  Light  in  the  Prefence  of  God, 
fo  can  nothing  be  more  miferableand  curfed,  than  everlafting  Darknefs, 
The  Devils  themfelves  are  hereof  afraid,  and  dread  the  Time  to  come, 
and  therefore  cried  unto  our  Saviour  i  What  have  we  to  do  with  thee,  ^'^'"^'"^'^'^' 
Jefus  thou  Son  of  God  ?  Art  thou  come  hither  to  torment  us  before  the 
Time  ?  The  bad  Angels  know  very  well  that  they  ftiall  be  eternally  tor- 
mented ;  wherefore  they  are  afraid,  and  are  alfo  never  without  Torment  j 
though  there  is  a  Time  when  their  Torment  fhall  be  without  Meafure 
and  End  ;  and  for  this  Time  they  do  dread  moft.  As  long  as  the  Devil 
flyeth  about  in  the  Air,  and  is  among.  Men  on  Earth,  their  Torment 
feemeth  to  be  moderated  ;  but  on  the  great  Day,  when  they  fhall  be 
caft  out  into  everlafting  Fire,  then  fhall  their  Torment  firft  begin  •,  and 
they  fhall  then  be- tormented  in /i?^  Lrt^f  (?/  Fire  and  Brimjicne,  Day  andRe"^-^^-  ^^• 
Night,  for  ever  and  ever, 

,  Let 


64  '-.  (y  ^/^^    GO  OD    ANGE  L  S. 

Let  us  then  thank  God  with  all  our  Hearts,  that  he  hath  pleafed  to 
reckon  us,  poor  Mankind,  fo  worthy,  that  he  would  help  us  up  again 
from  our  Fall,  and  give  us  Grace  and  Mercy,  in  his  Son  Jefus  Chrift. 
He  pafled  by  the  Angels  that  tell,  and  fuftered  them  to  remain  in  their 
Damnation-,  but  us,  poor  Earth- Worms,  he  took  again  into  his  father-^ 
ly  Grace.  Let  us  therefore  now  be  cautious,  that  we  do  not  come  too 
near  Satan,  with  our  Thoughts,  Words  or  Deeds  ;  and  if  he  fhould  be 
fo  bold  as  to  come  too  nigh  us,  let  us  withftand  him,  and  remain  ftedfaft 
in  Faith,  having  on  the  full  Armour  of  God  ;  for  the  Devil  goeth  round 
like  a  roaring  Lion,  and  they  that  come  too  nigh  to  him,  with  Unbelief 
or  Sin,  will  certainly  be  devoured  as  a  Prey  to  him, 

^he  Lord  be  gracious  unto  us,  and  prejer'ue  us  from  Satan,  and  all  his 
JVorkSy  and  all  his  'Tools,  and  make  all  their  Proje5fs  and  Contrivances 
to  nought  ;  (or  the  Sake  of  our  blejfed  Lord  and  Saviour,  Jefus  Chrifi. 

Amen. 


VL     SERMON, 


0/  oar    F  I  R  S  T    P  A  R  E  N  T  S.  65 


VII.     SERMON. 

O    F 

Our     FIRST     PARENTS. 

The  Text  ftands  in  Genesis,  Chap.  II.  7,   8,    18,   21,22,  V. 

And  the  Lord  God  formed  Man  of  the  Dufl  of  the  Ground,  and  brea- 
thed into  his  Noftrih  the  Breath  of  Life  j  a?id  Man  became  a 
living  SotiL  And  the  Lord  God  planted  a  Garden  eaftward  in 
Eden  ;  and  there  he  put  the  Man  whom  he  had  formed.  And  the 
Lord  Godfaid,  It  is  ?iot  good  that  the  Man  fxuld  be  alone  :  I 
will  tnake  him  an  Help-meet  for  him.  And  the  Lord  caufed  a  deep 
Sleep  to  fall  upon  Adam,  and  he  fept :  And  he  took  one  of  his 
Ribs,  and  do  fed  up  the  Fief?  in/iead  thereof.  And  the  Rib,  which 
the  Lord  God  had  taken  from  Man,  made  he  a  Woman,  and 
brought  her  unto  the  Man.. 

Introduction. 

HEN  the  faithful  Jews  would  prevail  upon  God  for  to  have 
Companion  over  them,  in  their  rniferable  Condition,  they 
reprefented  unto  God,  that  he  was  their  Father  and  Creator  ; 
faying,  with  the  Prophet  Ifaiah,  Chap.  vi.  8.  Thou.,  O  Lord., 
art  our  Father,  w.e  are  the  Clay,  and  thou  our  Potter,  and  we  all  an 
the  IVcrk  of  thy  Hands.  When  any  Thing  befalleth  a  Child,  it  runs  to 
his  Father,,  and  taketh  him  by  the  Hand  and  Heart,  with  that  loving 
Name  Father,  and  maketh  his  Complaints*  Likewife  do  the  Jews  here 
in  our  Words ;  they  take  or  move,  ijl.  the  Heart  of  God,  calling  him 
Father  ;  and  id.  by  the  Hand,  calling  him  Potter,  and  themfelves  the 
Clay,  and  the  Work  of  his  Hands. 

Firfi,  They  take  God  by  the  Heart,  calling  him  Father:  Nothing 
can  prevail  more  with  God,  than  when  we  appear  before  him,  ufing  the 
loving  Name,  Father  :  For  he  is  an  Almighty  Father,  whofe  Hands  are 
not  fhortned.  Parents  would  often  help  their  Children,  efpecially  in 
Sicknefs,  but  they  canno%  as  we  can  fee  of  the  Officer  and  the  Woman 
o^  Capernaum,  and  of  daily  Experience:  But  the  Hand  of  our  Almighty 
Father,  is  able  to  do  all  Thing?. 

He 


i>6  Of  cur    FIRST    PARENTS. 

He  is  a  merciful  Father.  Our  Saviour  maketh  a  Companion  between 
the  Affedion  of  Parents  towards  their  Childr-en,  and  the  Affecflion  of 
God  towards  the  Faithful,  fliying  •,  fFbai  Man  is  there  of  you^  whom  if 
Mat.  vii.  9.  his  Son  ajk  Breads  will  he  give  him  a  Stone  ?  Or  if  he  ajli  a  Fiflo^  will 
he  give  him  a  Serpent?  if  ye  then  being  evil^  know  hoiv  to  give  good 
Gifts  unto  your  Children^  how  much  more  Jhall  your  Father  in  Heaven^ 
give  good  'Things  to  them  that  aJk  him  ? 

He  is  a  wife  Father.  He  knoweth  bed  what  is  needful  for  us  •,  if  not 
jujflly  when  we  defire,  yet  when  he  pleafeth.  We  fliould  therefore  wait 
patiently,  and  fay  ;  Lord,  thou  art  our  Father,  although  it  pleafeth  thee 
ibmc  Times  to'  vifit  us  with  CrolTes,  and  it  feemeth  as  if  thou  didft 
hide  thy  fatherly  Sight  from  us,  yet,  thou  art  our  Father  :  We  have  often 
neglcd:ed  to  fhew  our  Obedience  as  Children  •,  yet  thou  haft  never  re- 
fufed  to  be  our  Father  ;  for,  thou  art  faithful,  and  canft  not  deny  thy- 
felf. 

Secondly.,  They  take  God  by  the  Hand,  faying,  IVe  are  the  Clay.,  and 
thou  our  Potter.,  and  we  the  Work  of  thy  Hand.  They  lay  before  God 
in  thefe  Words,  three  Things  ;  i.  That  God  is  their  Creator.  2.  That 
they  are  his  Creatures  :  and,  3.  For  what  End  and  Purpole  God  created 
them.  In  the  Firft  they  acknowledge,  the  Power  of  God  ;  in  the 
Second,  their  own  Weaknefs  ;  and  in  the  Third,  the  Glory  of  God. 

The  Creator  is  here  compared  to  a  Potter  •,  Thou  art  our  Potter. 
A  Potter  is  alv/ays  careful  over  his  Pots,  and  worketh  them  carefully  : 
Likewife  hath  God  created  Men  carefully,  and  his  Carefulnefs  is  daily 
over  them.  A  Potter  maketh  what  Pots  he  pleafeth,  and  giveth  to 
every  Pot  its  Shape,  and  adorneth  them  with  glazing  and  painting  ; 
Likewife  hath  God  created  all  Things  in  the  World  •,  and  hath  made 
two  Creatures  more  noble  than  the  other,  to  wit.,  Man  and  Woman, 
and  hath  adorned  them  fo  glorious,  that  no  Creature  is  to  be  compared  to 
them  ;  yea,  what  a  Potter  could  not  give  to  his  Pots,  hath  God  given 
to  thefe  two  noble  Creatures,  namely.  Mind,  Senfe,  Speech,  Life,  and 
even  ^n  immortal  Soul. 

The  Creature  is  conipared  here  to  the  Clay  -,  We  are  the  Clay.  What 
i?.  foQPLcr  "l?roken  thaji  Clay  ?  Although  the  Image  of  'Nebuchadnezzar 
Daniel  \\.  ^^5  excellent,  yet  it  was  eafily  broken,  fince  it  ftood  upon  Legs  partly 
of  Clay.  What  is  Man  in  the  World  but  Earth,  Duft  and  Clay  ?  As 
^'  the  Clay  is  in  thjs  Potter's  Hands,  fo  are  we  in  the  Hands  of  God.  The 
Clay  cannot  fay  to  him  that  maketh  it,  Why  makeft  thou  me  fo  .? 
None  can  argue  with  God  and  lay.  Why  haft  thou  made  me  of  fo  brickly 
Stuff  ?  God  created  the  Sun,  Moon  and  Stars  of  Fire  •,  the  Weather  and 
Wind  of  the  Air,,  and  the  Birds  and  Fifhes  of  the  Water  ;  but  Man  of 
the  Earth,  which  is  the  coarfeft  Element  ;  yet  did  God  give  to  the  frail, 
bricklv  Body  of  Man.  a   precious   and  immortal  Soul,  and  this  is, 

rhe 


Pfal.  yXx 


Of  our    F  I  R  S  T    P  A  R  E  N  T  S.  67 

^/^^  Glory  of  the  Creator.  We  are  all  the  Work  of  thy  Hand.  The 
other  Creatures  can  likewife  be  called  the  Work  of  his  Hand,  for  they 
are  alfo  created  of  God;  but  Man  is  the  mod  noble  Work  of  his  Hands. 

Our  Text  maketh  Mention  thereof,  and  fheweth  us  how  God  created 
the  firft  Man  of  the  Duftofthe  Ground,  and  gave  him,  to  the  Remem- 
brance of  his  Creation,  the  Name^^^t^w,  which  fignifieth  Man,  created 
of  red  Clay  ;  and  of  a  Rib  of  this  Man,  while  he  was  afleep,  God  made 
a  Woman.  Of  thefe  two  are  all  human  Kind  generated,  fo  that  we  arc 
all  of  Earth  and  Clay  \  and  when  it  fliall  pleafe  this  Almighty  Potter  to 
break  thefe  our  Velfcls  of  Clay,  then  (hall  we  return  again  unto  Duft", 
whereof  we  were  taken  :  Let  us  therefore  learn  by  our  Text, 

First,  ^he  Creation  of  Ad^im,  ofDufi^ 

Second,  l!he  Creation  of  ¥.vq,  of  one  of  Adzm's  Rihs. 
Explanation  of  the  Text. 

I.  We  have  to  confider  the  Creation  of  Adam  of  Duft. 

The  Lord  God  had  builded  his  Stories  in  the  Heaven,  for  himfelf  and 
the  Angels.  He  had  likewife  founded  the  Earth,  and  had  adorned  the 
fam.e  with  Grafs,  Herbs,  Trees  and  Creatures  •,  hacT  filled  the  Air  with 
Birds,  and  the  Sea  with  Fifhes  :  But  the  precious  and  noble  Creature 
Man  was  yet  wanting,  and  he  was  to  be  created  laft,  for  to  be  Lord  over 
aJl  what  God  had  made,  and  likewife  for  to  praifc  and  glorify  the  great 
Creator  for  his  Power,  Wifdom  and  Goodnefs  :  From  whence  we  caa 
judge,  that  God  built  firft  the  Houfe,  then  the  Inhabitants.  Mcfes 
giVeth  us  fach  a  Defcription  of  the  Creation  of  Man,  as  we  can  fee  in 
our  Text  •,  And  the  Lord  God  formed  Man  of  the  Dufi  of  the  Earthy  &c. 
Herein  wp  have  live  Things  to  ponder  upon.  Firfi^  Is  to  be 
obferved, 

"T he  foregoing  Conclufion  of  Gcd^  concerning  the  Creation  of  Men.  God 
went  as  in  a  Confultation  vv^ith  himfelf,  before  he  created  Man^  and  faid^ 
Let  us  make  Man  in  our  Image.,  after  cur  Likenefs'.  In  thefe  Words  are 
concealed  two  Myfteries,  i.  The  Three  Perfons  in  the  Ho' y  Trinity. 
The  Father  fpoke  to  the  Son  the  Word,  wherej^y  every  Thing  is  created; 
and  to  the  Holy  Ghoft,  who  moved  upon  the  Face  of  the  Waters ; 
therefore  fays  God,  Let  us  make  Man  in  our  Image.,  after  our  Likenefs  \ 
If  there  hid  been  but  one  Perfon  in  the  Divinity,  God  would  not  have 
faid,  our  Image.,  but,  my  Image  ;  whereof  we  can  underftand,  that  there 
are  more  than  one  Perfon,  and  that  he  faid,  our  Image.,  and,  not  our 
Images.,  convinces  us,  that  there  is  but  one  Eflence  in  thefe  Three  Per- 
fons. The  Second  Myftery,  is  the  Noblenefs  of  Man. 'God  ufed  but  one 
Word  in  the  Creation  of  the  other  Creatures  ;  but  when  he  did  create 
Man,  he  goeth,  firft,  deliberately  about  it  •,  and  fays.  All  the  other 
yifible  Things  which  I  have  created,  have  no  Senfe  to  know  me  their 
Creator  ^  therefore  will  I  rriake  one  Creature  more  in  our  Image,  who 

L  fhall 


6S  ■       Of  our   FIRSTPARENTS. 

^^  fhall  have  Senfe  andReafon  to  judge  of  all  what  I  have  made,  and  who 
Ihall  honour  and  praife  me,  aiid  whom  I  will  keep  for  my  own  Service 
and  Glory.  This  fliould  perfuade  Men  to  live  to  the  Fraife  and  Glory  of 
God,  not  alone,  becaufe  he  hath  created  us  in  his  own  Image,  and  given 
us  Reafon  and  Senfe,  for  to  judge  of  all  the  Works  of  his  Hands,  but 

^  alfo,  becaufe   he  hath  given   us   Dom.inion  over  all  the  other  Creatures* 

Secondly,  We  have  to  confider, 
^  The  Time  when  Man  was  created.     On    the  fixth   Day,  that  is,  ac- 

cording to  our  Account,  on  Friday,  or  the  fame  Day  that  the  other 
Creatures  on  Earth  were  created.^  We  can  give  three  Reafons,  why  Man 
was  created  laft:  The  firft  Reafon  is  natural  ;God  hath  divided  the  Crea- 
tures in  certain  Order  and  Degree,  one  above  the  other:  Sonie  live  as 
Trees,  Plants,  Herbs  and  Grafs :  Some  live  and  can  feel,  as  the  Beafts. 
Some  can  underftand,  as  the  Angels  •,  all  this  we  can  find  in  Men  :  They 
live,  feel,  and  underftand;  Some  are  invifible,  as  the  Angels:  Some  are 
vifible,  as  all  the  other  Creatures;  but  Man  is  both;  his  Body  is  vifible, 
and  his  Soul  is  invifible.  The  fecond  Reafon  is  temporal.  Man  fliould 
have  Dominion  over  all  what  God  had  created,  and  was  therefore  created 
lafl.  The  Kingdom  mufl  firft  be  prepared,  before  the  King  can  be 
brought  into  it.  The  third  Reafon  is  fpiritual.  That  Man  is  created  laft 
of  all ',  therein  is  a  Myftery,  which  St,  Paul  declareth  with  thefe  Words; 

I  Cor. XV. 45.  5"^^  -fiyji  Man  Adam,  was  made  a  living  Scul:  The  laft  Adam  was  madt 
a  quickening  Spirit.  The  Meaning  hereof,  is,  that  as  the  firft  Man  Adam^ 
of  whom  we  are  all  generated,  was  created  on  the  fixth  Day,  being  the 
laft  of  the  Creation  ;  fo  is  the  laft  Adam,  Chrift,  born,  and  come  into 

Din  ix  •'4.  ^^   VV'orld,     when     the    feventy   Weeks     were    expired,     and     the 

Gal.'iv.  4.  Time  was.  fulfilled,  that  he  fliould  reftore  what  was  loft  by  the  firft 
Adam.  The  firft  Man  Adam,  was  made  a  living  Soul,  but  he  brought 
a  Curfe  and  Damnation  on  himfelf  and  his  Offspring,  by  whofe  Difobe- 
dience  we  are  all  dead  in  Sin,  and  he  could  not  quicken  them  again.  But 

Eph,  21. 5.  the  h{k  Adam,  was  made  a  quickening  Spirit,  and  we  are  again  quicke- 
ned in  him.  Wherefore,  the  Timje  after  Chrift  coming  to  the  World,  is 
called  the  End  of  the  World,  the  laft  Tim.e  ;  and  this  laft  Ada}n  is  expec- 
ted again  to  Judgment,  and  fhall  then  quicken  the  Dead,  and  judge  the 
Quick  and  the  Dead.  Thirdly,  We  have  to  confider. 

The  Stuff,  whereof  Man  is  created  ;  Mofes  fiysin  our  Text, 
Of  the  Body.  The  Lord  God  formed  Man  of  the  Dufi  of  the  Ground. 
Msfes  compareth  God  here  to  a  Potter  who  taketh  a  Lump  of  Clay  in 
his  Rand,  and'formeth  thereof  a  beautiful  Veflcl,  wherein  we  may  admire 
the  All-Might,  and  Wildom  of  God,  who  of  fuch  mean  Stuff  as  Duft, 
hath  formed  Man's  Body,  which  is  apt  and  able  to  do  fo  many  Works, 
and  would  have  ftaid  uncorruptible,  if  Man  had  not  finned.  God  doth 
yet,  daily,  this  Mafter-Piece,  in  forming  our  Bodies  in  our  Mother's 
Womb  ;  which  the  Pfalmift   explaineth,    with   a  Comparifon  taken  ot 

Embroidery, 


Of  cur    FIRST    PARENTS.  69 

Embroidery,  faying  ;  My  Suhjlance  zvas  not  hid  ftcmi  thee^  when  I  xvasVLl.  cxx::\x. 
curioujly  ivrcughi.  The  Comparifon  is  in  chis  Word;  wrought .  That,  as  '5- 
an  arttul  Embroiderer  can  curioufly  embroider  clofc  with  Silk  of  different 
Colours,  and  with  Thread  of  Gold  and  Silver,    fliades   the  Colours  fo 
nicely,  and  placeth  not  one  Stitch  without  great  Care,  that  one  Flower  can 
be  formed  like  the  other :  fo  hath  God  like  wife  Ihewed  his  M  after- Piece 
in  the  Creation,    and  with  forming  us  in  our  Mother's  Womb.  There  is 
not  one  Sinew  or  Vein  in  us,  which  is  needlefs,  and  every  Limb  is  pro-, 
portioned  one  to  another  \  there  is  neither  any  Part  or  Limb  in  us,  but  is 
ufeful  and  neccifary,    I'herefore,    Job  calleth    the   Body  of    Man  ;  The 
Work  of  God*s  Hands.  When  we  confider  the  wonderful  forming  of  our 
Bodies  in  our  Mother's  Womb,  then  calleth  our  Bodies  to  us,  as  with  a 
three-fold  Voice  ; 

F/'r/?,  IFith  a  Voice  cf  Infiru5lion :  We  are  inftrufledby  our  Creation 
of  three  Blefiings  God  hath  fhewed  us  :  The  ifi  is  paft.  The  2d  is  pre- 
fent.  And  the  ;^i  is  to  come. 

the  Bleffing  pafi^  is,  That  God,  of  his  great  Love  and  Grace,  hath 
created  our  Bodies,  and  hath  placed  all  our  Members  in  fuch  compleat 
Form  and  Shape,  fo  that  every  one  of  them  is  for  a  proper  Ufe,  and 
none  is  needlefs,  or  can  be  wanted.  If  we  will  confider  human  Nature 
in  itfelf,  then  is  Man  but  little  to  be  valued  ;  but  if  we  confider  the  Glory 
and  .Honour  God  hath  given  unto  Man,  we  muft  then  admire  this 
Maft-^r-Piece,  that  the  great  Creator  hath  formed  fuch  a  beautiful  Image, 
not  of  Gold  or  Silver,  but  of  the  Dufl  of  the  Ground. 

Thi  prefent  Bkffngj  fnews  us  the  Loveof  God,  that  he  hath  wrought 
us  fo.  wonderfully  in  our  Mother's  V/omb.  It  is  as  wonderful,  that  God 
lets- a  Child  be  conceived,  and  grow  to  full  Perfecflion  in  its  Mother's 
V/omb,  as  that  he  created  Adam  of  a  Lump  of  Clay.  Therefore  pro- 
^oizih'Sohmon  this  Queftlon,  for  the  Wife  and  Learned  of  this  World, 
to'rdolve  \  IVho.knoi^eth  ho'-jo  the  Bones  do  grow  in  htr  that  is  ''xith  Child?  Eccle.  xi.  5. 
It  fceiiierh  as  if /^i^^  v/ould  anfwer  hereto,  when' he  faid  3  H^fi  thou  net  Yo\j\.\o.\\. 
poured^me  out  as  Milk,  and  crudled  me  like  Cheefe  ?  Thcti  hafl  cloathed  me 
with  Skin  and  Flefto^  and  hath  'fenced  me  with  Bones  and  Sinews.  This 
cannot  be  taken  for  a  fundamental  Anfwer  •,  but  for  an  Explanation,  to 
make  the  Qiieftion  plainer.  The  BlelTing  to  come  maketh  lis  remember 
the  Transformation  of  our  Bodies  of  Earth  again  at  the  laft  Day.  The 
fame  Almighty  God,  v.'ho  hath  created  our  Bodies  of  Earth,  is  yet  fo 
mighty,  that  he  can  transform  them  again  of  Earth,  and  raife  them  out 
of  the  Duft  again  at  the  laft  Day,  by  his  almighty  and  povterful  Wor^d. 

Secondly.,  It  calls  to  usvv'ith,  A  Voice  of  Compctffion.,  which  bringeth  three 
Evils  in  our  Memory,  F/ri?,  The  Uncleanefs  of  our  Bodies.  Second.,  The 
Sufferings  of  our  Bodies,  And,  Third.,  The  Mortality  of  our  Bodies. 

The  Uncleanefs  of  our  Bodies.  Duft  and  Ground  is  unclean,  Hkewife  is     ,  . 
our  Bodies^  become  after   the  Fall.    Shall  mortal  Man  be  more  jnfi  than -^f^^  '   '''' 

L  2  God? 


70  Of  our  FIRST    P^\  RENTS. 

God  ?  Shall  a  Man  be  more  pure  than   his  Maker  ?  Behold^  he  puts  n» 

Trtiji  in  his  Servants^  and  his  Angels  he  chargeth  with  Folly  5  how  much 

iefs  in  them  that   dwell  in   Houfes    of  Clay^  whofe  Foundation  is  in  the 

2  Cor.  iw^.^^-fl^  Therefore  calleth  St.  Paul  our  Bodies  earthly  -,  then,  Vejfels,  and 

■2  Cor.  V.  I .  earthly  Houfes  of  this  'Talpernacle, 

'The  Sufferings  of  our  Bodies.  An  Earthen  Veflel  is  not  to  be  compared 
to  a  Gold  or  Silver  Veflel.  The  bcft  Children  of  God  fuffer  moft  Croffes 
and  Affliftions  J  when,  on  the  contrary,  the  Wicked  fpend  their  Day& 
in  Wealth. 

The  Mortality  of  our  Bodies.  An  Earthen  VelTel  is  never  fo  beautiful, 
but  it  is  broken  at  laft  ;  likewife,  our  Bodies  are  never  lb  well  formed, 
but  they  mull  die,  and  turn  again  to  Duft,     Thirdly,  it  calls  us  with, 

Thirdly^  It  calls  us  with,  A  Voice  of  Admiration.  Our  Bodies  advife  us 
to  three  Things,  Firfl.,  To  Lor^,  Obedience  and  Thankfulnefs  towards 
Qodi.  Second^  To  Charity  towards  our  Neighbours.  And,  Third.,  To 
Humility. 

To  hove.,  Obedience  and  Thankfulnefs  towards  God.  Since  God  hath 
given  unto  us  fuch  a  compleat  Body,  let  us  then  thank  him  for  it,  and 
ufe  thefe  Bodies  to  the  Honour  and  Glory  of  the  Creator.  It  is  believed, 
that  we  have  fo  many  Joints  in  our  Bodies,  as  there  is  Days  in  the  Year. 
If  we  would  now  thank  God  every  Day  through  the  Year  for  one  Joint, 
then  we  have  always  caufe  to  thank  God  through  the  whole  Year,  and 
by  Confequence  all  our  Life-time. 

To  Charity  towards  our  Neighbours.  All  Men  are  made  of  one  Stuff 
by  God,  and  none  is  made  of  finer  Stuff  than  another  ;  we  have  all  one 
Entrance  into  the  World,  and  all  one  Exit  again  ;  therefore  we  ought 
to  love  oiir  Neighbours  as  ourfelves,  and  not  reckon  ourfelves  better.  . 

To  Humility.  Since  Man  is  created  of  fuch  unclean  Stuf]:'as  Earth,  and 
lliall  again  return  to  Earth  •.  Wherefore  will  then  this  poor  Earth  and 
Stuff  extra(5l  itfelf,  and  reckon  itfelf  better  than  another  ?  If  one  is  in  a 
higher  Station,  or  Honour,  or  Wealth  than  another,  yet  he  mull  confi- 
der,  that  we  all  have  but  one  Origin.  Never  fiieth  a  Bird  fo  high  in  the 
Air,  but  he  mufl  come  down  to  the  Earth  for  his  Food.  None  is  fo  high 
and  mighty,  but  he  is  taken  of  Dufl,  and  fhall  return  to  Dufl  again; 
The  Earth  beareth  us,  the  Earth  fcedeth  us,  and  the  Earth  fhali  confume 
us  again.  Why  fhould  wc  then  exalt  ourldves  and  be  proud  above  others? 

0/  the  Soul.,  fays  Mofes  \  And  God  breathed  into  his  Noftrils  the  Breath 
of  hife ;  and  Man  became  a  living  Soul.  This  was  no  bodily  breathing 
done  with  the  Mouth,  for  God  hath  no  Body.  It  may  be  pofTiblc,  that 
this  breathing  was  done  v/ith  a  fmall  ftill  Voice,  as  a  Ttflimony  of  the 
Quickening  Power  of  the  Prefence  of  God  ;  for  it  hath  been  the  Way  of 
God,  to  let  a  ftill  fmall  Wind  or  Voice  come,  when  it  hath  pleafed  him  to 
I  King.  xix.  do  any  Miracles^  or  to  fliew  his  Prefence,  as  we  can  fee  of  the  Example  of 
12.  Elias,  unto  whom  the  Lord  appeared  in  a  ftill  fmall  Voice :.  And  likewife, 

wherv. 


Of  our   FIRST    PARENTS.  71 

when  God  would  raife  up  the  dead  Bones  in  the  Time  of  Ezekiel  -,  he  did  E/e.xxwu.j 
let  come  a  Breath  from  the  four  Wiads  •-  By  this  breathing  did  the  rea- 
fonable  Soul  come  in  Man,  who  became  thereby  able  to  (land,  walk, 
breathe,  fpeak,  and  underftand.  This  Soulis  not  of  the  EfTence  of  God, 
for  the  godly  EfTence  cannot  be  feparated,  but  the  Lord  created  the  Soul 
in  Time  of  nothing,  and  breathed  it  into  his  Noftrils,  which  are  the 
Place  or  Tools  of  Breath,  as  Job  fays  ;  All  the  While  my  Bretith  is  in 
me^  and  the  Spirit  of  God  is  in  my  Noftrils.  So  long  as  we  breathe  has  the 
reafonable  Soul  his  Effect  and  Operation  in  the  Body. 

This  proveth  the  Immortality  of  the  Soul,  bccaufe  ic  is  breathed  in 
JMan  by  God.  The  Souls  of  the  other  Creatures  were  created  with  their 
Bodies,  and  are  therefore  mortal,  and  goeth  to  nought,  when  their  ref- 
pedive  Bodies  die:  But  the  Soul  of  Man  is  breathed  in  of  God,  and  is 
therefore  immortal.  We  can  make  tkis  Conclufion  hereof:  Is  the  Soul 
breathed  in  of  God  ?  Then  it  is  created  after  the  Image  of  God  ;  and  if 
k  is  created  after  the  Image  of  God,  then  it  is  immortal  like  God,  tho' 
the  Soul  is  not  immortal  of  its  own  Nature,  but  through  the  Will  of 
God,  who  has  given  fuch  Immortality  to  the  Soul  j  wherefore  our  Sa-  ^ 
viour  fays  •,  'T'hat  none  can  kill  the  Soul. 

God  created  the  Soul  in  tlie  firft  Man,  but  afterwards  are  the  Souls 
planted  in  Children,  by  the  Conception,  which  we  can  prove.  F/r/?,  of, 

The  Scripture.  Adam  begat  a  Son  in  his  own  Likemjs.^  after  his  Image.  Gen.  v.  3. 
This  Son  did  receive  both  Soul  and   Body,    in  the  Conception  from  his 
Father,  and  was  of  the  fame  Nature  with  his  Father  ;  Body  and  Nature, 
that  he  was  his  Son  ;  Soul,  that  he  had  his  Likenels  -,  for  the  Image  con- 
fifteth  moftly  in  the  Soul.   We  read.  That  all  the  Souls  that  went  down  in-  Gen.'xl 
i^  Egypt  av/Z?  Jacob,  came  out  of  his  Loyns.  We  mufl  underftand  thefe 
Words  of  the  Man's  whole  Body  and  Soul.  We  read  o(  Levi :  That  he 
gaveTythes  toMt\c\\\kAcc^  in  the  Loins  of  Ahvdihzm,  The  Pfalmift  com- -^     '^^'" 
plaineth  of  his  finful  Conception,    faying-,  I  was  fhapen  in  Iniquitj.,  ^"^  pfa.]  li 
in  Sin  did  my  Mother  conceive  me.  Thefe  Words  have  not  alone  Regard 
to  the  Body,  but  aUb  to  the  Soul,  for  it  is  the  principal  Place  of  the  ori- 
ginal Sin  :   Hereof  we  can  conclude,  that,  fincc  the  original  Sin  is  planted 
in  Children  by  the  natural  Conception  ;  likewife  is  the   Soul  planted  in 
them  by  the  fame  Conception  ;  for  the  Body  cannot  be   defiled  with  Sin 
before  the  Soul,  fince  the  Soul  received  Sin  firft,  and  the  Body    is  but 
the  Tool  of  the  Soul.     Secondly  of. 

The  Bkfting  God  has  given  to  Man,  to  conceive  Souls,  as  well  bffore 
as  after  the  Sin-Flood.  If  this  BkiTing  did  belong  alone  to  the  Concep- 
tion of  the  Bodies,  then  were  th-  Beafts  more  happy  and  perfeft  than 
Men,  fince  it  is  the  Nature  and  Qiiality  of  every  Beaft,  to  get  young 
ones  in  their  own  Kind  and  Likenels.     Thirdly,  of. 

The  Examples  of  Eve  and  Mary ^  When  the  Lord  Gtjd  created  Eve 
of  Adam's  Rib,  he  did  not  breathe  new  Breath  in  her,  for  we  do  not  read 

thereof,:: 


IVU. 


10. 


Of  our    FIRST    PAPvENTS. 

thereof:  But  fhe  received  Body  and  Soul  from  Adam.  If  that  Holy  that 
was  horn  of  the  Virgin  Mary^  had  not  received  Soul  from  her,  then  {he 
could  not  have  been  the  Mother  of  Chrift.  Fourthly^  we  have  to  con- 
fider, 

The  Place  zvherein  Goddidfut  Adam  after  he  was   created^  Mofes  dc- 

fcribeth  the  fame  with  thefe  Words  •,  And  the  Lord  God  planted  a  Garden 

eaftwardin  Eden,  and  there  he  put  the  Man   whom  he  had  formed.  This 

Garden  has  been  Paradife,  a  beautiful  and   pleafmt  Place,    planted  by 

God  on  the  third  Day  ot  the.  Creation.  It   feemeth  by  the  Words  in  the 

Ground-Text,  to  have  been  fenced  in   by  Nature,    and  feparated  from 

the  other  Part  of  the  Earth.  It  was  planted  by  God,  and  v/as   therefore 

focompleat  and  pleafant.  Eden,  wherein  this  Garden  was  planted,  was  a 

Country  fo  called  for  its  Delightfulnefs  ;  lor  when  Mofes  fays  j   That  the 

Garden  was  planted  in  Eden,   unda  River  went  out  ^/Eden,  to  water  the 

Garden:  Then  we  muft  conclude,  thit  Edm\%  the  Name  of  a  certain 

Country,  and  that  the  Garden  was  planted  eallward  of  this  fame  Country, 

Paradife  has  been  a  Place  upon  Earth,  and  has  lain,  according  to   the 

ODinion  of  the  Learned,  in  Mefopotarma,  between  the  two  Rivers  Tigris 

and  Euphrates.,  called  by  Mofes ^  Hiddekel  and  Phrat  \  and  was   likewife 

contained  therein  Babylonia    and  Chaldsa,    This  Paradife   was  cfeflroyed 

by  the  Sin-Flood,  when  the  W^aters  went  fifteen  Cubits  above  the  higheft 

Mountains.  We  know  now  nothing  more  of  that  Paradife  than  the  bare 

Name,    neither  is  there  any  Token  or  Remnant  left  thereof  in  Babylonia, 

Mefopotamia^  Chaldea.     Fifthly.,  we  have  to  confider. 

The  famous  Name  of  Paradife,  of  thefe  two  particular  Trees,  the  Tree 
of  Life  ^d  the  Tree  of  Knowledge,  of  Good  and  Evil.  The  Tree  of 
Life  was  an  Apothecary,  and  the  Tree  of  Knowledge  as  a  School ;  The 
Tree  of  Life  was  called  fo,  becaufe  the  Fruit  thereof  fiiould  keep  Man  in 
perpetual  Health  and  Immortality,  lo  that  they  fliould  have  gone  alive 
into  Eternity,  without  fuftering  Death,  if  they  had  not  finned.  The  Tree 
of  Knowledge  v/as  fo  called,  according  to  the  Opinion  of  a  great  many, 
that  Man  by  this  Tree,  as  by  a  Temple  or  Altar,  fhould  learn  how  good 
it  was  to  obey  his  Creator,  and  alfo  remain  fledfaft  in  Righteoufnefs-,  but 
on  the  contrary,  hov;  miferable  it  v;ould  be,  if  he  departed  from  God 
by  Difobedience  ;  And  therefore,  when  they  eat  of  the  Fruit  of  this  Tree, 
their  Eyes  were  opened,  and  found  hovv'  miferable  their  Condition  was 
become  through  Difobedience,  and  what  good  they  would  have  received, 
if  they  had  obeyed. 

11.  V7e  have  to  confider  the  Creation  of  E"je.>  of  one  of  Adam's  Ribs. 
After  Adam  was  created,  and  put  in  Paradife,  then  did  God  bring 
unto  him  all  the  Creatures;,  for  to  fee  what  Adam  would  call  them  ;  but 
when  Adam  faw  that  the  Creatures  had  their  Fellow,  and  found  no  Help- 
meet for  himfelf-,  then  God  went  into  Counfel  v/ith  himfelf,  and  faid  •,  // 
is  net  j^ood  that  the  ManflmM  be  alone:  I  will  make  him  a  Helpmeet  for 
him.  Herein  we  have  to  confider,  Fi^fl^ 


Of  our   FIRST    PARENTS.  73' 

Firfi^   The  Confideration  of  God:  //   is  not  good^  that  Man  jhoitld  he  ^'^^-  "•  ^^■ 
alone.  When  God  would  create  Jdcm  after  his  Image,  then  he  went  in- 
Counfel,  faying  -,  Let  us  make  Alan  in  cur  Image :  1/ikewife   doth  God 
confult  with  hirnfelf,  now  he  is  to  make   a  Helpmeet  for    Man.  Hereby 
wc  can  Tee,   17?,  The  Worth   and   Honour  of  Matrimony.  God  coukl 
well  have  created  all   human  Creatures  at  once,   as  the  Angels  ;  but  it 
pleafed   the  infinite  and  godly  W^ildom  to  create  Man,  both  Male  and 
Female,  that  all  Men  could  be  generated  of  them,  by  and  through  Ma- ^^r^.  ^^-ij  25 
trimony  •,  and  are  alfo  all  Men  upon   Earth    of  one  Blood.    W'e  can  fee 
hereby, 

idly^  The  NecelTity  of  Matrimony.  It  would  not  have  been  good  had 
Adam  remained  alone,  for  then  would  the  unreafonable  Creatures  have 
been  more  happy  than  he,  fince  they  could  multiply  their  Kind,  and  he 
would  have  ftaid  alone  -,  therefore  did  God  conclude,  /  will  make  him 
an  Help.  The  Wom.an  ilial!  then  be  a  Help  to  the  Man,  not  alone  in 
multiplying  their  Seed,  to  rule  the  Houfe,  to  keep  all  Things  in  Order, 
to  help  and  aflift  him  in  Family  Care  ;  but  alfo  in  Prayers  and  in  wor- 
lliipping  of  God.  She  fhall  faithfully  (land  by  him  in  Need,  Want, 
Sicknefs,  and  other  Calamities.  She  fliall  fuffer  good  and  bad  with  him, 
and  encourage  him  ii?  Crofies  and  i^lnidions :  therefore  fays  Solomon, 
Two  are  better  than  one,  hecaufs  they  have  a  good  Reward  for  their  Labour:  Ecclcn.iv.  0.- 
For  ifthcyfall^  the  one  will  lift  up  his  Fellow  :  But  woe  to  him  that  is 
alone  when  he  falleth,  for  he  hath  not  another  to  help  him  up.  Again., 
if  two  lie  together.,  then  they  have  Heat.,  but  how  can  one  be  warm  alone  : 
and  if  one  prevail  againfi  biri?,  two  Jhall  with/land  him.     We  can  fee, 

3^/v,  The  loving  Convcrfation  in  Matrimony  :  A  Help-meet  for  him; 
The  Words    which  are  ufed  in  the  Text,  fhews  the  Uniformity  of  the 
Woman  with  the  Man,  in  Nature  and  EfTence,  and  the  Readinefs  of  the- 
Woman  towards  Man.     She  ihall  always  be  before  him,  not  as  a  Servant, 
but  as  a  Help,  that  is,  a  Second  I. 

Second,  Thefulfilling  of  God's  Conclufion.  This  comprehends, 

1.  The  Sleep  of  Adam.  And  the  Lord  #J  caufed  a  dap  Sleep  to  fall 
npom  Adam.  This  was  no  natural,  but  a  fupernatural  Sleep  •,  as  that  of 
Abraham.,  Sifera.,  and  the  Soldiers  of  King  ^^^Z  •,  for  the  fame  W^ord  is 
ufed  here  as  there.  Hereof  we  can  fee  the  fecret  Council  of  God  :  He 
vv^ould  give  Adam  a  Help,  but  would  not  let  him  know  where  fhe  fhould 
come  from  ;  fo  doth  God  often  do  with  his  Children,  that  he  gives  them 
hisBleffing  as  in  fleep,  that  they  fhall  be  more  rejoiced  and  thankful  :  It 
comprehends, 

2.  The  taking  of  the  Rib.  And  he  took  one  of  his  Ribs,  and  clofed  up 
the  FleJJo  injlead  thereof.  This  was  not  a  naked  Rib,  but  it  had  certainly 
fome  Flefh  on,  as  we  can  conclude  by  the  Words  of  Adam,  when  he 
faid;  This  is  now  Bone  of  my  Bone,  and  Flefh  of  my  Flefh.  God  created 
the  Woman  of  the  Man's  Rib,  not  without  particular  Confideration  •,  not 

of: 


74  Cy  c)/^r    F  I  R  S  T    P  A  R  E  N  T  S. 

of  his  Head,  that  fhe  fhould  not  be  above  him  ',"  neither  of  his  Foot^ 
that  fhe  fhould  not  be  ufed  as  a  Servant-,  but  of  his  Rib,  which  is  not  far 
from  his  Heart,  becaufe  Man  fhould  love  her,  and  reckon  her  as  himfelf. 

3.  The  Creation  of  the  Woman.  And  the  Rib^  which  the  Lord 
God  had  taken  from  Man^  made  he  a  Woman.  The  Word  made^  is  in  the 
Ground-Text,  huild^  for  Eve  was  to  build  the  Houfe  of  Adam^ 

I.  By  getting  of  Children;  For  Children  areas  PHlars  whereupon  the 
Houfe  is  built-,  the  Building  was  begun  in  Adam^  but  perfedled  in  Eve. 

5.  She  was  to  build  it  with  good  Education  of  the  Children,  which  was 
very  needful  after  the  Fall ;  for  if  Children  are  not  well  brought  up,  then 
is  the  Houfe  looncr  broken  than  built,  as  Solomonhys  y  Every  wife  Womati 
huildeth  her  Houfe y  hut  thefoolijh  plucketh  it  down  with  her  Hands. 

3,  She  was  to  build  it  with  diligent  Care  in  the  Houfe,  which  is  likewile 
needful,  that  the  Gain  and  Profit  can  be  fure  •,  for.  What  the  Man 
gather  it  h  mufi  the  Woman  not  Jpread^  but  he  fparing^  and  be  as  a  Fence 
round  ahaut  the  Houfe^  and  keep  off  all  Damage,  and  promote  the  Good 
and  Inter  eft  of  the  Family. 

Fourth,  The  Inftitution  of  Matrimony  ;  And  brought  her  unto  the 
Man.  God  would  not,  that  Man  and  Woman  fhould  run  together,  as 
Beafls,  who,  after  their  Creation,  did  run  together  through  natural  Luft  ; 
but  as  he  had  valued  them  more  than  the  other  Creatures,  and  had  crea- 
ted Adam  with  his  own  Hands,  of  the  Dufl  of  the  Ground,  and  Eve  of 
one  of  Adam^s  Ribs,  fo  would  he  now  make  their  Matrimony  holy  and 
worthy  of  Honour,  feparated  from  the  natural  pairing  of  the  Beafts  ; 
and  brought  her  therefore  unto  the  Man ;  which  was  a  great  Honour ; 
like  a  Father,  who  can  give  his.  Daughter  in  marriage  -,  and  like  a  Mini- 
fter,  that  can  marry  a  Couple  together  -,  fo  that  the  Lord  God  did  not 
alone  give  the  Bride  away,  but  a6led  likewife  the  Part  of  a  Priefl,  and 
married  them  together,  and  tied,  befides,  their  Hearts  v/ith  a  Cord  of 
Love,  which  made  y^^.Tfw  fay  ;  This  is  now  Bone  of  my  Bones,  and  Flefh 
cf  my  Flefh,  therefore  fio all  fhe  be  called  Woman,  becaufe fjje  was  taken  cut  of 
Man.  # 

Fifth,  Thereupon  follows  the  Words  of  the  Copulation,  which  the 
Lord  ufeth,  faying  ;  Therefore  f Jail  the  Man  leavt  his  Father  and  his  Mo- 
ther, amdfhall  cleave  to  his  Wife,  and  they  fhall  he  one  Flefh.  That  the 
Lord  fpoke  thefe  Words,  we  can  fee  by  the  Words  of  Chril\,  when  he. 
Mat.  XIX.  :•  being  in  Difpute  with  the  P/7/2n/^€/,  concerning  Matrimony,  faid  ;  Have 
ye  not  read,  that  he,  which  tnade  Man  at  the  Beginning,  made  them  Male 
and  Female  ?  And  f aid.  For  this  Caufe  (Ijall  a  Man  leave  Father  and  A'k- 
ther,  and  {hall  cleave  to  his  Wife,  and  they  twain /hall  be  one  Flefj. 

This  Copulation  concerns  not  Adam^nd  Eve  alone,  but  alfo  all  married, 
for  God  faid  •,  The  M<tn  -,  befides,  Adam  had  neither  Father  nor  Mother. 
The  Lord  inftrufts  with  thefe  Words  all  married  People,  how  they  fhall 

live  in  Matrimony.  _, 

I.  They 


^O/c^^r  FIRST    PARENTS.  f^ 

1.  They  fliall  have  an  inward  Love  to  one  another  :  'The  ManJIoall 
have  bis  Father  and  Mother.  We  muft  not  iinderftand  here,  as  if  the 
Man  (hould  conclude  Matrimony  without  the  Advice  of  his  Parents,  and 
not  converfe  with  them  after  Matrimony,  nor  help  and  afllft  them  in 
their  Wants  ;  no,  for  all  this  is  forbidden  in  the  fourth  Commandment  ; 
but  the  Meaning  is,  that  the  Love  between  Man  and  Wife  fhould  be 
greater,  and  exceed  the  Love  between  Parents  and  Children. 

2.  They  fhall  never  be  feparated,  before  Death  feparates  them  ;  And 
fhall  cleave  to  his  Wife.  St.  Faul  explaineth  this  Conjundion  with  a 
Comparifon  taken  of  a  Thing  glued  together,  which  keeps  fo  fall  and 
clofe,  that  it  cannot  be  feparated  •,  likewife  is  the  Knot  of  Matrimony  io 
ftrong,  that  none  can  loofe  or  untie  it.  There  is  fometimes  Divorcements 
for  certain  Reafons,  but  this  is  not  done  by  Men,  but  by  the  Command 
of  God,  whofe  Servants  the  Magiftrates  are,  for  to  declare  his  Sentences. 

3.  They  fliall  have  every  Thing  in  common  :  l^hey  Jh all  be  one  Flejh, 
Single  Perfons  have  all  what  they  have  for  themfelves  alone  ;  they  eat 
alone,  they  drink  alone,  and  fleep  alone  ;  but  married  People  have  all 
and  every  Thing  in  common  ;  they  have  one  Houfe,  one  Table,  one 
Bed,  one  Family,  one  Relation,  and  one  Intereft  in  common. 

O  Lord  God,  who  has  created  Man  in  the  Beginning,  Male  and  Fe- 
male, and  has  injiituted  the  holy  Matrimony  as  a  facred  Order,  for  the 
multiplying  of  Mankind  ;  be  always  within  Doors  of  all  Chrijiian  married 
People,  that  they  may  live  to  thy  Glory,  and  their  own  Comfort  and  Joy 
here  in  this  Life  •,  and  that  they,  at  laji,  may  receive  the  everlafting  Joy 
hereafter  ;  for  the  Sake  of  otir  Saviour,  Jefus  Chrifl.     Amen. 


'E^5l< 


%' 


Tin.     SERMON, 


Of  tht   IMAGE   of  GO  D.  ^3 


VIII.     SERMON. 

O    F 

Of   the    IMAGE     cf     GOD, 

The  Text,  Genesis,  I.  27th  Vcrfe. 

God  created  Man  in  his  Imager,  in  the  Image  of  God  created  he  him : 
Male  and  Female  created  he  them. 

Introduction. 

H  E  old  Fsthers  have  faid,  IVg  ?nuji  conftder  thefe  three  JVords  ; 
BEFORE,  NOW,  and  to  COME.  What  we  have  been  before, 
what  vve  are  now,  and  what  we  fhall  be  hereafrer  ;  For  to  con- 
fider  thefe  Words  rightly,  we  will  ufe  the  Words  of  the  Apoflle  St. 
Paul^  in  1  Ccr.  xv.  49,  where  he  fays  •,  y^s  we  have  borne  the  Image  of 
the  Earthly,  ^ve  fhall  alfo  bear  the  Image  of  the  Heavenly.  We  have  here 
to  confider, 

Firfi^  What  we  have  been  before.  We  have  lorn  an  Image  :  Alofes 
declares  whofe  Image  Man  bore  before  the  Fall,  faying-,  God  created 
Man  in  his  Image  ;  as  the  Lord  is,  fo  is  likewife  his  image  :  God  is 
Holy,  Righteous,  and  Immortal  •,  fo  did  our  firft  Parents  bear  the  fame 
Image  ;  and  their  whole  Generation  would  have  born  the  fame,  if  they 
hatl,  not  finned.  As  a  King,  when  he  makes  one  to  be  a  Lord,  gives 
and  grants  this  Honour  not  alone  to  fuch  a  Perfort,  but  alfo  to  his  Off-, 
fpring  and  Generation  •,  whom  therefore  we  can  fiy  of,  That  they  arc 
made  Lords  in  their  Fathers  :  So  did  God  likewife,  when  he  created 
Adatn  in  his  Image,  and  gave  unto  him  the  Dominion  over  all  the  Crea- 
tures \  created  all  Mankind  in  Adam^  after  his  own  Image,  and  gave 
Dominion  unto  them,  Adam  bore  the  Im^ge  of  God,  as  a  Son  his  Fa- 
ther's-, as  a  Servant  his  M after' s -,  as  a  Subjed  his  King's;  and  as  a 
Houflioldcr  his  Lord's  -,  that  we  thereby  fhould  be  encouraged  to  love 
and  fear  God,  as  a  Son  his  Father,  asVi  Servant  his  Mailer,  as  a  Subject 
his  King,  and  as  a  Houfholder  his  Lord.     But, 

Second^  What  Image  do  we  now  bear  ^  The  Image  of  the  Earthly; 
When  Adam  loft,  by  his  Difobedience,  the  Image  of  God,  then 
he  begat  Children  in  his  cwn  Iraage^  even  finful  and  mortal,  as  he  was 
himfeif.  Who  can  bring  forth  a  clean  cut  of  an  imcle<in  ?  We  bear  now  Gen.  v.  j; 

M  die  ^^^  ^^^''  4- 


77  Of  the   I  M  A  G  E    c/  G  O  D. 

the  Irrage  of  Jdam,  both  in  our  Bodies  and  Souls.  Where  is  our  Holi- 
nefs  ?  Where  is  our  Righteoutnefs  ?  Where  is  our  Immortality?  Where 
is  our  Wifdom?  Our  Silver  is  become  Drofs  •,  the  Image  of  God  is 
darkened  in  us;  yea,  intirely  loft,  both  in  Soul  and  Body,  If  wc  find  yet 
in  us,  fome  remaining  Sparks  of  the  Image  ot  God,  as  that  the  Soul  is 
immortal,  being  a  Spirit  that  we  can  rule  and  govern,  and  can  difcern 
God  by  the  created  Things  •,  that  is  to  be  imputed  to  the  Goodncls  and 
Grace  of  God  -,  and  it  is  no  more,  in  Comparifon,  to  the  firil  Image 
■wherein  Man  was  created,  than  Darknefs  is  to  Light ;  neither  is  it  re^ 
garded  in  the  Sight  of  God,  unlefs  it  is  renewed  through  the  Regeneration 
John  iii.  3.  in  Chrift  by  the  Holy  Ghoft  :  For,  except  a  Man  he  born  again^  he  can. 
not  fee  the  Kingdom  of  God.  The  Image  of  God  mult  be  renewed  in  us, 
partly  by  Regeneration,  and  partly  by  renewing  of  the  Holy  Ghoft.  By 
Regeneration  .^  we  become  from  Children  of  Wrath,  Children  of  God: 
Vv'e  are  freed  from  Sin,  and  are  made  Pai  takers  of  the  Righteoufnels  of 
Chrift,  which  is  appropriated  to  us  by  living  Faith  By  Renewing:  We 
let  the  Holy  Ghoft  govern  in  us  •,  we  crucify  the  Flcfli  and  all  its  Lufts  \ 
and  walk  according  to  God's  Command  •,  fo  that  it  is  engraven  upon  the 
Heart  of  a  Faithful,  as  it  was  on  the  Breaft-Flate  of  Aaron  •,  Holinejs 
to  the  Lord  \  and  this  is  that  heavenly  Image,  the  Apoftle  lays  here,  ,that 
we  fhall  bear,  although  it  doth  not  yet  appear  what  we  fliali  be,  but  we 
know,  that  when  he  fliall  appear,  we   ftiali  be  like  him, 

^htrd^  Hereafter,  when  Death  fhall  be  no  more,  but  v;e  fhall  begin 
another  Life,  how  fhall  then  the  Image  be  ?  The  Wicked,  who  would 
never  bear  the  heavenly  Im.age,  but  have  always  extinguiflied  the  fame 
by  Sin  and  a  wicked  LJfe,  fhall  bear  the  Image  of  the  Devil,  for  ever 
and  ever.  .On  the  contrary,  the  Pious,  who  have  believed  in  Chrift,  and 
did  remain  ftedfaft  in  their  Faith  to  the  End,  God  fhall  know  by  this 
image,  and  pice  them  in  the  heavenly  Jeru/alem^  where  the  Words  of 
the  Apoftle  fhall  be  fulfilled  in  them-,  That  as  we  have  borne  the  Image-of 
the  Earthly i  aljojhall  we  bear  the  Image  of  the  Heavenly. 

Of  this  firft  Image    of  God,  wherein  Man  was  created  in  the  Begin- 
Rino-,  we  fhall  dilcourfe  of  here,  and  of  our  Text  confider, 

First,  The  Author  of  this  Image.  .» 

Second,  The  Dejcription  of  this  Image  in  its  Honour.,  Bifloonour^  and 
Rejioration. 

Explanation  of  the  Text. 

I.  We  have  to  confider  the  Author  of  this  Image. 

When  we  fee  a  beautiful  I-iasf ,  we  afk  always,  Who  is  the  Mafter 
thereof  ?  ydmirirg  his  great  Skill:  Bezaleel^  and  Jholiab,  were  two 
cunning  Maftrrs,  and  were  fiHed  with  the  Spirit  of  God,  in  Wifdom 
and  in  Underf^anding,  and  in  Knowledge,  and  in  all  Manner  of  VVork- 
manfliip,  to  devife  cunning  Works,    to  work  in  Gold,  and  in  Silver, 

aiid. 


Of  the    IMAGE    cf  GOD.  78. 

and  in  Erafs,  and  in  cutting  of  Stones,  and  in  carving  of  Wood,  to 
work  in  all  Manner  of  VVorkmaniliip  :  But  here  this  Marter,  who  made 
Man  after  his  owm  Image,  is  the  greateft  Maftt-r  ;  the  holy,  bleflTcd 
Trinity,  Father,  Son,  and  holy  Ghoit  :  for  fo  did  God  the  Fath-r,  the 
firft  Perfon,  fpeak  to  the  other  two  Perlons,  the  Son  and  the  holy  Ghoft; 
Let  us  make  Man  in  our  Image,  after  our  Likenefs  ;  then  follows  the 
Words  of  our  Text  •,  God  created  Man  in  his  own  Image-,  in  the  Image 
of  God  created  he  him  •,  Male  and  Female  created  he  them.  Alfo  is  then 
the  whole  blcfled  Trinity,  who  is  One  in  EfTence,  but  Three  in  Perfons, 
the  Matter  of  this  Image:  This  Mafter  is  the  mofl;  glorious,  wifcfl:, 
kindeft,  and  beautifuleft  Mafter. 

He  is  the  ',nofl  glorious  Mafler.  He  lias  already  fhewcd  his  Mafter- 
piece  in  the  Creation  of  Heaven  and  Earth,  and  what  is  therein,  of  No- 
thing, by  his  Word  ;  yet  for  all,  he  would  make  one  Mafter -piece  more 
glorious  than  the  reft,  and  that  after  his  own  Likenefs.  The  holy  Angds 
do  admire  the  Beauty  of  this  Image  •,  the  Devils  are  offended  at  it,  and 
do  envy  the  fame  ;  and  all  the  Creatures  doth  acknowledge  the  fame  for 
their  Lord  and  Mafter. 

He  is  the  ivifefi  Ma(ier.  We  cannot  fay,  that  God  created  the  other 
Creatures  without  a  foregoing  Decree;  though  it  is  worth  obferving,  that 
when  Afi?,'i'j' did  fpeak  of  the  Creation  of  Man,  he  mentions,  firft,  That 
God  went  i:i  Delibc^ration  with  himfelf  before  •,  neither  can  v/e  fay,  that 
God  did  not  know  how  to  create  Man  ;  no,  but  we  have  thereby  to 
remember  the  Excellency  of  Man  above  the  other  Creatures  ;  for 
Man  is  a  Copy  of  the  whole  Creation,  in  the  World,  and  is  there- 
fore called  the  little  World,  and  a  Miracle  above  all  Miracles  ;  he  grows 
like  the  Trees-,  he  feels  like  the  Beafts,  and  underftands  like  the  Angels. 
The  Head,  where  Reafon  has  its  Place,  ws  can  compare  by  the  higheft 
Heaven,  where  God  and  the  Angels  are:  The  Heart  is  as  the  Sun,  who 
giveth  Life  and  Motion  to  every  Thing:  The  Eyes  are  the  Light  in  the 
World  i  the  natural  Health  is  the  Fire  ;  the  Breath  is  the  Air  ;  the 
Water  and  Blood  is  the  Sea  ;  The  Body  is  the  Earth  -,  the  Hair  the 
Grafs-,  the  Bones  are  the  Stones  and  Minerals  :  Befides,  is  not  that  a 
great  Miracle,  that  among  fo  many  Millions,  we  cannot  find  two  Faces 
alike?  Hereof  we  can  form  this  Queftion -,  What  is  the  greateft  Wondtr 
in  the  leaft  ? 

.  He  is  ihzkindefl  Mafler.  When  great  Men  offer  their  Image  to  any- 
one, it  is  always  accepted  as  a  gracious  Token  •,  fhould  not  we  then  ac- 
count it  a  great  G face,  that  the  Almighty  God,  Lord  of  Lords,  and 
King  of  King>,  has  pleafed  to  create  us  after  his  own  Likenefs,  and  has 
placed  his  godly  Image  not  alone  inward  in  our  Souls,  but  alfo,  outward 
in  our  Bodies.  As  an  earthly  King,  when  he  has  built  a  City,  has  always 
his  Image  made  of  fome  Stuf  or  other,  placed  in  the  City,  for  to  fhew 
his  Power  and  Authority  :  ^0   has  the  Lord  God,  after  he  had  created 

M  2  Heaven 


79  Of  the    IMkGE    of   G  OT). 

Heaven  and  Earth,  placed  Man,  created  after  his  own  Image,  in  the 
World,  that  every  Creature  fhouldfeeof  this  Image,  how  powerful  thtir 
Creator   is. 

He  is  the  heautifulejl  Mafter.  The  Work  praifeth  its  Mailer.  Is  the 
World fo  beautiful,  and  Man,  the  Ruler  thereof,  fo  excellent?  Then 
mufl  certainly  the  Mailer  and  Creator  of  all  this,  be  more  beautiful  and 
excellent.  All  what  we  can  call  pretty  here  on  Earth,  has  its  Beauty  from 
him,  and  is  but  as  a  little  Spark  of  his  Glory  and  Beauty.  Might  we  do 
Job  xii.  7.  as  Job  fays  ;  AJk  the  Beajls,  and  they  pall  teach  thee,  and  the  Fowls  of  the 
Air^  and  they  jhall  tell  thee\  or  fpeakto  the  Earth,  and  it  jhall  teach  thee\ 
and  the  Fijhes  of  the  SeaJJoall  declare  unto  thee\  We  lliould  find,  that  all 
of  them  would  anfwer  as  wich  one  Voice:  We  are  all  beautiful,  but  our 
Creator  exceeds  us  all  \  and  although  we  are  fo  beautiful,  yet  are  %ve  fub" 
je3f  to  Alterations  :  But  he  is  unchangeable  and  infinite. 

When  we  confider  this,  then  we  mud  be  rejoiced,  thank  our  Creator, 
and  glorify  him. 

We  mufl  be  rejoiced,  that  God  has  thought  us  fo  worthy,  as  to  create 
us  after  his  own   Image.   Where-with  have  we  deferved  this  ?   or   what 
have  we  contributed  hereto  ?  Not  more  than  Clay  in  the  Hand  of  a  Pot- 
ter can  help  that  a  Veirel  is  made  thereof  to  Honour.   And  we  mufl  fay 
Pfal.  viii.  4.  with  the  Pfalmift  ;  What  is  Man,  that  thou  art  mindful  of  him?  And  the 

Son  of  Man,  that  thou  vifitefi  him  ? 

Ecclefi.xii.i.       We  muft  thank  our  Creator.    Solomon  admonifhes  us  •,   Remember  thy 

Creator  in  the  Days  of  thy  Touth.  71ie  Plalmift  explains  this  Word  Re- 

•  cxxxix.  f]2^fj2ber,  with  Thanks,  faying  ;   I  will  praife  thee  ;  for  I  am  fearfully  and 

Hof.  8.  14.    wonderfully  made.   Hereof  complaincth    the  Lord,    faying  ;  Ifrael  hath 

forgotten  his  Maker. 

We  mutl  glorify  our  Creator.  We  honour  a  Man  in  his  Image  :  If 
tjie  King  was  to  give  his  Image  to  a  Subject,  then  he  ought  to  keep  it  in 
great  Honour  and  Value  •,  but  if  the  Subjed  was  to  difpife  and  difregard 
this  Image  of  the  King,  and  throw  it  away,  then  certainly  the  King  would 
be  very  much  offended  at  it,  and  punifh  this  Subjed:  for  fo  doing.  Since 
God  has  created  us  in  his  own  Image,  then  it  is  juft  and  reafonable,  that 
we  honour  him  in  his  Image,  and  notabufe  our  Souls  and  Bodies,  wherc- 
■iCor.vi.  2c. '"  '"'J^  Image  is  placed  -,  for  he  will  not  let  it  pafs  unpuniQied  ;  I'herefon 
glorify  God  in  your  Hearts  and  Spirits,  which  are  Gods. 

II.   We  have  to  confider  the  Defcription  of  this  Image. 

Let  us  now  go  farther,  and  confider  the  Image  in  its  Honour,  that 
is,  before  the  Fall  -,  we  may  often  fee  an  Image  that  is  beautitul  and 
pleafirg  on  the  Outfide,  but  the  Infide  is  Worm-eaten,  and  full  of  Cob-. 
webs.-,  but  this  Image  of  God  in  Man,  was  before  the  Fall,  as  well  in,  as 
outward,  beautitul  and  compleat. 

The  Image  of  God  did  fhine  inward  in  the  Soul,  i/,  In  the  Senfe. 
id.  In  the  Will.  And,  3J,  In  th?  Hcartj  and  all  the  Effedls  and  Facul-: 
t^es  of  the  Soul.  '  Brfiy, 


Of  the    IMAGE    of   GOD.  So 

Firjl,  1'be  Soife  was  full  ofWifdom;  which  appeared  thereof,  that 
^dnm  knew  God  above  him,  the  Angels  about  him,  himfelf  in  himfelf, 
and  the  Creatures  under  him.  The  Man  had  perfed:  Knowledge,  ot  God 
above  him  ;  for,  as  God  knoweth  himfelf,  and  none  knoweth  the  Fa-, 
ther  without  the  Son,  nor  the  Son  without  the  Father,  nor  the  Father 
and  the  Son  without  the  Holy  Ghoft;  fo  knoweth  Man  God,  pcrfefl  in 
EfTcnce  and  Will,  though  not  without  God  :  As  none  can  fee  the  Sun 
without  the  Sun's  own  Light,  fo  can  none  fee  God,  without  the  Light  of 
God,  which  fhines  in  the  Soul  of  Man.  Jdam  had  Knowledge  of  the 
Angels  about  him  ♦,  for  they  were  his  fellow  Servants  ;  j^dam  had  Know 
ledge  of  himfelf-,  for  as  Man  loveth  himfelf  by  Nature,  before  any 
other,  fo  knoweth  Man  himfelf  before  any  other.  Jdam  had  hkewiie 
Knowledge  of  the  Creatures  under  him  ;  which  we  can  conlude  by  the 
following ; 

That  /Jdam  gave  Names  to  all  the  Creatures  •,  not  a  fimple  Name,  ac- 
cording to  the  Sound  of  the  Letters,  but  alfo  a  Name  that  fheweth  the 
Nature  of  every  Creature,  as  if  he  had  feen  in  the  Nature  of  them, 
and  given  them  Names  accordingly.  Could  Solomon,  by  the  Wifdom  he 
had  after  the  Fall,  know  the  Nature  of  the  Creatures;  much  more  could 
y^dam  know  it  before  the  Fall,  when  he  was  yet  in  the  State  of  Inno- 
cence. 

That  Adam  did  know  Eve,  and  knew  where  flis  came  from,  arid 
therefore  called  her  Woman.  See  what  a  deep  W'ifdom  is  concealed  in 
this  Name  :  It  fhews,  F/>/?,  the  Stuft  whereof  Eve  was  created  ;  This  is 
Bene  of  my  Bones,  and  FleJJo  of  my  blefio  :  Secondly,  It  ihcws  the  Sex, 
that  Eve  was  a  Woman  ;  and,  Thirdly,  It  fncws  the  Decree  of  God, 
that  fhe  was  to  be  his  Wife,  more  bound  to  him  than  to  her  Father  and 
Moiher,  if  fhe  had  had  any.  Will  anyone  lay,  whence  cometh  it,  that  £i'^ 
was  dtcciv::d,  fince  fhe  was  fo  wife  ?  For  it  fce^iiS  to  be  contiary  to  Ibch 
high  Wifdom,  wherewith  Ilie  and  Adam  were  created  :  Hereto  we  can 
anfwer,  that  Eve  was  not  deceived,  before  iht  departed  from  God  and 
his  Command  ;  but  when  fhe  departed  through  Unbelief,  then  had  Satan 
Power  over  her :  She  knew,  and  could  eafiiy  conclude,  that  it  was  a 
Spirit  whi'ch  fpoke  to  her  out  of  the  Serpent  -,  but  fhe  knew  not  whether 
it  was  a  good  or  evil  Spirit ;  which  we  may  fuppofe,  when  fhe  laid  the 
Fault  upon  the  Serpent. 

Second,  The  IFtll  was  naturally  inclined  to  all  Good,  and  was  free  and 
v/iUing,  and  in  perfe6l  Untformity  with  the  Will  of  God  -,  ^o  thit,  what 
God  would,  Man  would  and  did  wilhngly  ;  and  thereby,  fhines  forth 
in  the  Will  of  Man,  Holinefs  and  Righteoufnefs  :  Holinefs,  according  to 
the  firft  Table  •,  Righteoufnefs,  according  to  the  fecond  Table,  Hohnefs 
towards  God,  and  Kighteoufnefs  towards  others.  Alfo  was  the  Law,, 
which' was  given  after  the  Fall,  fulfilled  by  yf^<?w  and  Eve  before  the 
FaU. 

That 


ti  Of  the    IMAGE    ofGO  D.   • 

That  they  were  created  in  Holinefs  and  Righteoufnefs,  we  can  provs 
of  the  Scripture-,  by  the  Admoni  ion  of  the  Spirit  of  the  Lord-,  and  by 
the  Example  of  Jcfus  Chrifl,  and  ot  their  Freedom  from  Sin  and  i^uniili- 
ment. 

-Gen.  1.31.  Of  the  Scripture.  There  ftands  •,  And  the  Lord  God  faw  every  Thing 
that  ke  had  made^  and  behold,  it  was  very  good.  It  every  Thing  that  God 
had  made  was  good,  then   was  certJiinly   Man,  for  whom   every  Thing 

Ecclc.vii.29.  was  made,  like  wife  good.  So  fays  Solomon  ;  God  hath  made  Man  up- 
right. There  wi^s  no  Frowarcnefs  in  the  Senle,  nor  Difagreeablenefs  in 
the  Flefli  by  them.  He  that  is  lame,  cannot  be  faid  to  be  right ;  neither 
can  he  that  is  incHned  to  \\  ickedntfs,  be  faid  to  be  Upright.  Although 
Man  was  created  with  a  Free- Vv  ill,  yet  was  this  Freedom  not  fo  wholy 
inclined  to  Good  ofitfclf,  but  it  could  fall  to  Wickednefs  ;  for  what 
happened  afterwards,  was  caufed  through  theabufing  of  their  Freedom. 
God  made  Man  from  the  Beginning,  and  left  him  in  the  Hands  of  his 
Council.  If  thou  wilt  keep  the  Commandments,  and  perform  acceptable 
Faithfjlnefs,  it  is,  fet  Fire  and  Water  biffore  thee,  ftretch-  forth  thy 
,  Hand  unto  v/hether  thou  wilt.  The  Lord  hath  commanded  no  Man  to 
do  wickedly,    neither  hath  he  given  any  Man  Licence  to  Sin. 

Eph.  IV.  23.^  Qj  ^^^  Admonition  of  the  Spirit  of  God.  That  we  Jhoitld  be  renewed  in 
the  Spirit  of  cur  Mind  j  ^,v^  that  W£  put  on  the  new  Man.  A  Thing 
thatmuftbe  renewed,  has  certainly  been  new,  but  is  waxed  ojd.  And 
fnall  we  pwton  the  new  Man,  v/hich,  after  God,  is  created  in  Righteouf- 
nefs and  true  Flolinefs  ?  then  there  has  been  a  Man  before,  who  was 
created  in  Righteoufnefs  and  true  Holinefs-,  and  this  Man  is  Adam.,  v/ho 
was  created  after  the  Image  of  God,  and  who  was  in  the  State  of  his  In- 
nocence, a.n  Example  of  Rig'vteoufnefs  and  Holinefs. 

Of  the  Exatnple  of  Je[us  Chrifi  ;  who  is  always  fet  up  in  the  Word  of 
God,  as  an  Example  for  us  to  follow,  in  Righteoufnefs  and  Holinefs.  He 
was  perfe(^,  Holy  without  Sin  -,  perfcd,  upright,  without  Crimes  ;  and 
perf^6l  Righteous,  without  any  ill  Defire.  What  was  not  in  Chrift,  that 
is  the  fecond  Adam,  v/as  neither  in  the  firft  Adam  :  Chnil  did  not  know 
of  Sin,  neither  knev/  Adam,  in  the  State  of  Innocence,  of  Sin. 

Of  their  freedom  of  Sin,  and  the  Puni/hment  thereof  Adam  and  Eve 
did  not  feel  before  the  Fall,  any  Effeft  of  Sin,  as  afterwards,  namely,  a 
fearful  and  accufmg  Confcicnce -,  Terror  for  the  Prefence  of  God,  and 
tke  Thoughts  of  Death  and  Damnation. 

thirdly.  In  the  Heart  w^as  a  great  Harmony  between  all  the  Faculties  : 
The  Sen'fe  did  agree  with  the  Light  of  the  Reafon,  and  the  Defire  of  the 
Will;  yea,  v.'ith  the  holy  Law  of  God,  which  was  written  in  their  Hearts; 
fo  that,  what  the  Law  did  prefcribe  outward,  was  wrote  inward  in  their 
Hearts  -,  namely,  a  perfed  Love  to  God,  and  all  Men-,  and  thereby 
fhines  forth  the  Image  of  God,  in  holy  Clcannefs  and  Chafiity  ;  fo  that 
;they  needed  not  to  ilrive  and  VvT.r  againil  the  Defire  and  Lufts  of  .the 

FkHi, 


Of  the  IM  KG  E    of  GOD.  82 

Flefli  ;  as  the  Apoftle  St.  Paul  afterwards  complained  of: 
In  all  the  other  Faculties  of  tliC  Soul  there  was  a  great  Har- 
mony •,  likewife  between  the  Rcafon,  Will,  Heart,  and  all  the  Members 
of  the  Body,  fo  that  Man  did  walk  as  a  vifible  God  on  Earth,  and  was 
the  living  Temple  of  the  Holy  Ghoft,  and  a  Holy  Tabernacle  of  the 
Trinity. 

In  this  glorious  Eftate  of  Honour,  were  both  Adam  and  Eve  naked, 
and  were  not  afhamed  •,  for  they  had  no  ill  Defire,  neither  had  they 
committed  any  Thing  whereof  they  Ihould  be  afhamed  ;  their  Nakedncfs 
was  a  Teftimony  of  their  Wildom  -,  that,  as  the  Angels  did  rejoice  of 
tlicir  innate  heavenly  Light,  fo  did  Adam  rejoice  of  his  inbred  Naked- 
ncfs. It  was  alio  a  Teftimony  of  their  Holinefs,  where  there  was  no  in- 
ward ill  Defire-,  there  was  Nothing  outward  to  covet  -,  Adam  and  Eve  felfi 
no  ill  Defires,  and  had  therefore  no  Occafion  to  cover  themfelves  •,  like- 
wife  their  Nakednefs  was  a  great  Honour  to  them,  like  a  pretty  Lady, 
never  hides  away  her  beautiful  Face,  wherein  the  Honour  and  Glory  of  the 
Creator  doth  appenr. 

The  Image  of  God  fhines  outward  in  the  Body  of  Man,  in  Immorta- 
lity; in  the  Government  over  the  Creatures. 

Immcrtality  was  natural  to  Ada^n  and  Eve  from  the  Creation  ;  for, 

i_yf.  Since  the  Image  of  God  was  created  with  them  of  Nature  and 
Immortality  is  part  of  the  Image  of  God  \  then  follows,  that  Immortality 
was  created  with  them,  and  therefore  natural  to  them 

idly.  If  Adam  and  Eve  had  been  created  miortal  of  Nature,  then  God 
could  not  have  laid  ;  In  the  Day  that  thou  eatejl  of  the  forbidden  Fruity  Gci.  ii.  i". 
thou  Jljalt  Jurely  die  :  For  how  could  Death  be  a  Punifhment  for  Sin,  if  it 
was  natural  to  Man  to  die?  It  would  be  aKidi  ulous,  to  forewarn  a  blind 
born,  not  to  behold  the  Day-Light,  nor  the  Vanities,  of.the  World  ; 
t  eretore,  fince  Adr:rr2  and  Eve  were  created  holy  and  righteous,  then 
were  they  certainly  immortal,  and  they  would  never  had  died,  if  they 
had  not  finned. 

gdly.  There  was  no  Caule  of  Death  found  by  them  •,  for  their  Bodies 
were  of  fo  good  a  Complexion  of  Nature,  that  they  could  not  be  fick, 
neither  had  theyReafon  to  be  afraid  of  any  outward  Hurt  or  Damage 
from  any  Thing,  fmce  they  were  Rulers  and  Lords  over  all  Things  ; 
bcfidcs,  they  had  the  Tree  of  Life,  whereby  they  could  ftrengthen  them- 
felvcs. 

The  Government  over  all  the  Creatures,  is  likewife  a  Part  of  the 
Image  of  God,  though  the  leaft  ;  for  Man  do  not  pleafe  God  more,  by 
havingGovcrnment-,  fincc  not  all  the  Miglry  are  valued  before  God: 
Although  chis  Government  over  the  Creatures  is  greatly  lefTencd  fince  the 
Fall,  y^t  we  can  find  great  Remnant  thereof  by  Man. 

That  Man  has  yet  Power  over  the  Fiflies  in  the  Sea,  the  Birds  'n  the 
Air,  and  the  Creatures  upon  Earth,  we  can  fee  by  the  Fear  and  Drjad 

of 


83  0/  the   I  M  A  G  E    ^/  G  O  D. 

of  them  ;  for  when  any  fort  of  Creature  in  any  of  the  Elements,  fees  or 
hears  a  Man,  then  they  are  afraid,  and  run,  away  hiding  thtmfclves  like 
-Servants  on  their  Mafters  coming  unawares  over  them  •,  which  is  the 
fi^n.  ix.  2,  Power  of  the  Words  God  fpake  to  'Noah  after  the  Flood  ;  And  the  Fear 
of  you^  and  the  Dread  of  you,  fhall  he  upon  every  Beajl  of  the  Earthy  and 
upon  every  Fowl  of  the  Air\  upon  all  that  moveth  upon  the  Earthy  and 
upon  all  the  Fifhes  of  the  Sea.  Further,  we  can  fee  Man's  Power  over 
the  Creatures,  by  the  catching  of  them  •,  for  Man  can  with  Art,  catch 
the  great  Beafts,  the  Birds,  and  the  Fiihes,  and  employ  them  to  Ufe, 
either  for  Service,  Provifion,  or  Diverfion  and  Remedies,  as  daily  Ex- 
perience convinces  u?  of. 

The  Proof  of  Man's  Government  alone  over  the  Creatures,  we  can  fee 
thereof,  that  Man  alone  is  created  with  a  ftreight  and  upright  Body, 
where  again  the  greatefc  Part  of  the  Creatures,  walk  with  their  Heads 
bent  down  to  the  Ground.  God  has  given  this  upright  Form  to  Man, 
partly  for  Difference,  and  partly  for  ^1.  eftimony. 

For  Difference  •.  That  Man  fhould  differ  from  the  other  Creatures. 
As  it  has  pleafed  God  to  blefs  Man  with  more  precious  Gifts  than  the 
other  Creatures,  namely,  the  immortal  Soul,  the  Reafon  and  the  Speech; 
fo  has  he  likewife  given  unto  Man  a  more  perfect  and  beautiful  Form, 
that  they  always  walk  ftreight  up  •,  wherefore  Aiigujlinus  fays  ;  That  we 
go  up  freight  -,  thereby  ii'e  are  ad'monifoed  of  God^  who  has  created  us, 
that  ive,  in  our  heft  Part.,  that  is,  the  Soul.,  fhould  not  he  like  the  Beafts 
frcm  whom  we  differ  in  the  Form  of  cur  Bodies. 

For  Teftimony :  The  ftreight  Pofture  of  Man  teftifieth, 

Firff.,  Of  their  Power  over  the  Creatures  ;  for,  as  Man  walketh  Vv'ith 
an  upright-Head,  and  the  Creatures  with  theirs  bent  down,  that  ftiews  that 
they,  as  Subjefts,  will  fubmit  to  their  Lord  and  King,  according  to  the 
Command  God  has  pleafed  to  plant  in  Natuie. 

Secondly.,  Of  their  Uprightnefs.   A  Man,  confidering  his  ftreight   and 

V    I    ■••  .     upright  Body,    muft   remember  the  Words   of   Sokmon,  v;hen  he  fays  ; 

'   ^'^  '  Man  was  made  upright  :  He  muft  therefore  be  upright  in  all  his  Doings, 

5*fai.xxv.  21.  without  Fraud  or  Frowardnefs,  as  the  Ffalmift  fays  ;  Let  Integrity  and 

Uprightncfs  prefcrve  me. 

\hirdly.  Of  their  Origin.     God,    who    liveth  on    high,    has    made 
Man  here  below,  with  a  ftreight  Body,  becaufe  they  are  created  for  higher 
Purpofes  than  the  other  Creatures  ;  namely,   that    they  fhould    f-t    their 
^  '■■  Affeftions  on  Things  that  are  above,  and  not  on  Things   that  are  below 

on  Farth  •,  that  they  fhould  Love  and  Honour  God  -,  that  they  fhould 
feek  after  a  heavenly  Treafure  ;  and,  that  they  fhould  pradife  Chriftian 
Virtues. 

Fourthly,  Of  the  Providence  of  God.  Man  is  created  with  a  ftreight 
Body  ;  for  to  confider,  that  God  v/ho  has  created  them,  will  certainly 
provide  for  them  j  r.nd  therefore   has  our  Saviour  learn'd  us  to  pray  •, 

Civs 


Of  the   I  M  A  G  E    c/  G  O  D.  84 

Give  us  this  Day  our  daVy  Bread  :  And  when  we  confider  our  Redemp- 
tion, then  ought  we  to  lift  up  our  Hands  towards  Heaven,  and  pr.iifc 
God,  who  did  lend  his  Son  from  Heaven,  in  the  Time,  born  of  a  Woman, 
and  granted  us  through  him,  the  Adoption  of  Chi'dren  •,  and  will,  for 
his  Sake,  receive  us  into  Heaven,  whcrefrom  the  Fall  of  Jdam  had  ex- 
cluded us. 

Fifthly^  Of  Help  in  Croffes  and  A^i^lon.  When  we  fuffer  and  are  af- 
flidted,  then  Vv'e  mud  lift  up  our  Eyes  towards  Heaven,  to  him  who 
liveth  in  the  highefl,  and  who  can,  and  will  help,  when  none  elfe  can, 
according  to  the  Example  oi  David^  who  faid  ;  Unto  thee  do  I  lift  up^^3-\xx\\n.i. 
mine  Eyes^  O  thou  that  dwellefi  in  Heaven.  This  is  now  the  Defcription 
of  the  image  of  God  in  its  Honour  ;  whereby  we  may  reckon,  bcfides 
their  Felicity,  that  they  had  the  Garden  of  Paradife^  which  was  the  plea- 
fanteft  Place  of  the  whole  Earth,  adorned  with  all  Trees  and  Rivers  for 
their  Abode  and  Habitation  ;  and  that  the  Lord  himfelf  did  converfe 
with  them  as  a  Father  with  his  Children  •,  and  the  Holy  Angels  had  De- 
light in  feeing  Man  love  God,  and  being  again  beloved  of  God. 

But  what  became  afterwards  of  this  Image  of  God?  The  Devil  envy- 
ing that  Man  fhould  be  adorned  with  this  Image,  did  all  his  Endeavours,         ^ 
and  at  laft,  with  Fraud  and  Lies,  did  fo  ftain  this  Imi'.ge,  that  it  loft  all 
its  former  Honour,  and   became  on  the  contrary  full   of  Diflionour,  as 
well  inward  as  outward. 

Inward.  The  Senfe  became  darkned  :  They  who  knew  God  before, 
and  did  converfe  with  him  as  with  a  Father,  and  were  convinced,  that 
he  was  Almighty  and  All-knowing,  did  now  flee  from  him,  as  from  a 
feverc  Judge ;  and  wanted  to  hide  away  from  him,  as  if  he  could  nor 
fhould  (ce  or  find  them  :  Their  Will  became  ftubborn,  and  againft  God. 
God  would,  that  they  fhould  com.e  forth,  and  confefs  their  Faults  and 
Crimes  ;  but  they  would  cioke  the  fame,  and  therefore  blamed  one  the 
other.  Their  Hearts  became  full  of  wicked  Thoughts,  which  their  guilty 
and  accufing  Confciences  convinces  us  of  :  And  all  the  Faculties  of  the 
Soul  became  rgainft  one  another,  whereby  arofe  Diforder  and  Strife  in 
their  Bodies  -,  and  therefore  fewed  Fig- Leaves  together,  and  made  them- 
felves  Aprons  for  to  cover  their  outward  Nakednefs. 

Out'ward.  Their.  Bodies  became  fubiedl  to  all  forrowful  Accidents, 
Slavery,  Hunger,  Thirft,  Poverty,  Sicknefs,  and  even  Death  ;  fo  that 
if  we  will  now  confider  y:/dam  and  Eve  after  the  Fall,  we  fhall  fee,  that 
they  are  become  of  God's  Friends,  Ivis  Enemies ;  of  the  Delight  of  the 
Angels,  a  Spedaclc  for  the  Devil  ;  of  Free-born  Lords,  finful  Servants. 
We  may  now  rightly  compare  Mam  with  the  Man  who  ivent  down  from 
Jemfalem  to  Jericho,  and  fell  among  the  Thieves,  who  [iripped  him  of  his 
Raiment,  and  wounded  him,  and  departed,  leaving  him  half  dead.  As  the 
Image  of  God  became  fpoiled  in  Mam  and  Eve,  lik.ewife  it  is  fpoiled  in 
us,  their  OfiTpring  :  This  we  can  prove, 

N  Firfi, 


85  0/ the    IMAGE    cf  GOD. 

tukex.  23.      FIrJl,  Of  the  Words  of  St.  P^a/,  when  he  fays,  All  have  finned,  and 
come  Jhort  of  the  Glory  of  God. 

Secondly ^  Of  the  original  Sin.  Where  the  original  Sin  is,  there  is  cer- 
tainly the  Image  of  God  loll.  We  find  the  original  Sin  in  us,  therefore 
have  we  all  lofh  the  Image  of  God  ;  and  are  therefore  faid  in  the  Scrip* 
Pfal.  Ivii.  7,  ture  ;  To  he  conceived  and  born  in  Sin  ;  and  to  he  hy  Nature  the  Children 
Kom.  in.  2^.  cf  -fp^rath.  The  Imagination  of  Man's  Heart  is  evil  from  his  Touth  : 
EpV  ii  ^5  ^^  ^''^  TranfgrelTorsfrom  our  Mother's  Womb;  PVho  can  bring  forth. 
Gen.viii.21.  ^  Clean  out  of  an  Unclean  ? 

Job  xiv.  4.        'Thirdly.,  Of  the  Admonition  of  God's  Spirit,  who  fays-,  Be  renewed 
£ph.  IV,  2^.  i^  f]r)g  spirit  of  your  Mind-,  and  that  ye  put  on  the  new  Man,  which  after 
God  is  created  in  Righteoufnefs  and  true  Holinejs^ 

Fourthly,  Of  fever  al  Sins,  Sicknefles,  and  Adverfities,  and  Death  it- 
felf,  whereto  Men  are  fubjecl  on  Account  of  Sin- 

We  find  feveral  Scripture  Texts,  whereof  we  might  conclude,  as  if  the 
Image  of  God  was  yet  in  Man  -,  though  we  muft  not  underftand  them, 
as  of  the  principal  Parts  of  the  Image  of  God,  which  confifts  in  Holinels, 
Righteoufnefs,  Channefs,  and  Innocence  ;  No,  but  alone,  as  of  fome 
fmall  Sparks  of  this  I/ight,  that  did  remain  after  the  Fall  in  the  Hearts 
of  Men  :  As  for  Inftance,  That  we  have  an  immortal  Soul  •,  that  we, 
by  the  Check  of  our  Confcience,  can  beware  of  Sins ;  that  we,  of  the 
Creation,  can  make  fome  Conclufion  of  the  Creator  -,  that  we  have  Go- 
vernment over  the  other  Creatures,  and  fuch  like,  l^c. 

When  the  Lord  God  faw  his  Image  fo  fhamefully  fpoilcd  in  Man,  then 
xvould  he  not  let  Satan  go  off  fo  victorious,  and  rejoiced  of,  that  Man 
fhould  now  bear  his  hellifh  Image  ;  But  the  Lord  had  great  CompaiTion 
over  the  miferable  Condition  of  fallen  Mankind,  and  promifed  unto  them 
another  Image  from  Heaven,  who  fhould  be  the  Image  of  the  invifible 
God  ;  the  Brightncfs  of  his  Glory,  and  the  Exprefs  Image  of  his  Perfon-^ 
who  fhould  come  down  upon  Earth  and  be  born  like  another  Man,  and 
Ihould  take  away  the  Image  of  the  Devil,  and  tread  it  under  Foot,  and 
again,  renew  the  Image  of  God  in  Man.  This  Image  was  the  Lord  Jelus 
Chrift,  whom  Mankind  fliould  embrace  in  Faith,  till  fuch  Time  that  he 
came  in  Perfon,  and  they  could  be  alTured  of  him,  as  they  had  him  al- 
ready in  the  Promifes  and  Sacrafices.  The  Promife  of  God  hereof  is  ; 
The  Seed  of  the  Woman  fhall  bruife  the  Serpent's  Head,  and  the  Serpent 
fhall  Iruife  his  Heels  :  This  was  the  firfl  Gofpel  preached  in  the  World, 
of  the  Lord  Jefus  Chrift,  who  was  to  be  born  in  the  World,  for  to  re- 
new the  Damage  of  Man.  Herein  are  comprehended  three  Things ;  The 
Perfon  of  Chrift  -,  The  Office  of  Chrift  ;  and.  The  Sufferings  of  Chrift. 
The  Perfon  of  Chrift.  That  he  is  true  God  and  true  Man  in  one  Perfon-, 
this  is  contained  in  thefe  Words  •,  The  Seed  of  the  fVcman:  His  human 
Nature  is  concealed  in  the  Word  Seed  ;  for  Seed  f  g-,  fieth  in  the  Scripture 
Children  ;  befides,.  what   is  born  of  a  Woman,   is  certainly   a  true  and 

natural: 


Of  the  I  xM  A  G  E    0/  G  O  D.  86 

natural  Man.  His  godiy  Nature  is  concealed  in  this  Word;  of  the  fVo" 
■man  •,  for,  fince  he  was  to  be  the  Seed  of  the  Woman,  and  not  of  the 
Man,  then  follows,  that  his  Mother  fhould  not  conceive  by  the  Man, 
25  other  Women,  but  it  fhould  be  in  a  fupernatural  Way,  that  fhc  fhould 
conceive  and  beget  a  Son,  by  the  Power  of  the  Holy  Ghoft,  who  was  to 
come  over  her- 

The  Office  of  Chrift.  He  Jhall  bruife  the  Serpent's  Head.  The  Devil 
having  brought  Men  under  his  Power,  knew  full  well,  that  no  fimple 
Man  was  able  to  take  away  his  Booty  :  Shall  the  Prey  be  taken  from  the  ^^'^'  ^^^^-  24- 
Mighty  ?  None  therefore  but  God  could  do  this  :  But  how  did  it  go  ? 
The  Lord  did  caufe  the  Seed  of  the  Woman  to  throw  the  Devil  under 
Foot,  who  thought  to  devour  him,  and  took  away  his  Honour  and  Life; 
fo  that  at  lad,  Nothing  was  left  unto  Chrift,  but  Shame,  Difhonour,  and 
Death  ;  though  what  happened  here  ;  this  Seed  of  the  Woman  was  God, 
and  could  therefore  not  lie  under,  nor  be  conquered.  The  Devil  had  here 
to  do  with  another  ;  then  he  thought,  and  did  not  exped  that  he  had  to 
do  with  God,  who  is  Mafter  over  all,  and  even  over  himfelf;  therefore 
the  Devil  was  obliged  to  give  it  up  ;  and  the  Seed  of  the  Woman,  the  ^ 
Lord  Jefus  Chrift,  did  remain  an  eternal  King,  having  got  Vidory  over 
Sin,  Death,  the  Devil,  and  Hell  -.  All  this  did  -the  Devil  ftrive  to  op- 
pofe  ;  for,  in 

The  Suffering  of  Chrift,  did  the  Devil  bite  after  our  Saviour  with 
his  Lion's  Teeth,  ftung  after  him  with  his  Prickle,  like  an  old  Ser- 
pent ;  but  he  could  not  reach  further  than  his  Heel,  that  is,  his  human 
Nature.  This  did  the  Devil  bruife,  and  brought  it  at  laft  to  the  curfed 
Crofs.  By  thefe  Words  of  Life,  were  Jdatn  and  Evezgiim  revived,  after 
they  had  loft  the  Image  of  God  :  This  was  the  firft  GofJDel  wherein  Adam 
and  Eie  could  fee,  as  in  a  Glafs,  the  Image  of  Chrift,  and  became  like 
it  through  Faith,  and  at  laft,  receive  thereby  the  Grace  of  God,  and 
eternal  Salvation.  Adam  and  Eve  were  proud,  and  would  be  like  God  ; 
Jefus  Chrift^  when  he  was  in  the  Form  of  God.,  thought  It  not  Robbery^  ^XxA  "  6 
to  be  equal  with  God^  but  made  himfelf  of  no  Reputation,  and  took  upon 
him  the  Form  of  a  Servant,  and  was  made  in  the  Likenefs  of  Men.  Adam 
and  Eve  did  rejed  the  Command  of  God,  and  aded  contrary  to  it.  Jefus 
Chrift  did  fulfil  the  Law  and  Commands  of  God.  Adam  and  Eve  did  leave 
•the  Converfation  of  the  good  Angels,  and  converfed  with  the  Devil. 
Jefus  Chrift  did  leave  Heaven,  and  was  tempted  for  our  Sake  ;  Adam  and 
Eve  did  not  withftand  the  Temptation  of  the  Serpent  :  Jefus  Chrift  did 
conquer  Satan's  Temptations  :  Adam  and  Eve  were  to  die  the  eternal 
Death:  Jefus  Chrift  has  by  his  Death,  made  Death  to  nought,  and  didover^ 
power  him  that  had  the  Power  of  Death,  namely,  Satan  tfe  old  Serpent. 

Now,  as  Adam  and  Eve  did  believe  this  Promife  of  Chrift,,  who  was  to 
come  into  the  World,  to  raife  them  and  their  Offspring  up  again  from 
die  Fall,  and  did  thereby  receive  the  Image  of  God  renewed  sgain  ;  fo 

N  2  doth 


87  0/"/^^   IMAGE    c/  GOD. 

doth  the  Image  of  God  become  renewed  in  us  •,  in  the  Baptifm,  by  the 
Preaching  of  the  Gofpel,    by  Faith,  and  in  the  Lord's  Supper. 

In  the  Bapifm.  Where  God  waflieth  off  the  finful  Stains  of  Satan, 
takcth  us  on  as  Children  ;  declares  us  free  from  Sin,  and  clothes  us  with 
theHolinefs  and  Righteoufnefs  of  Jefus  Chrifl,  fo  that  we  are  made  par- 
takers of  the  eternal  Bleffings  alone  by  Faith,  But  fince  the  old  Jdam 
often  will  return  in  us,  when  we  grow  up  in  Years,    fo  God  teaches  us, 

By  the  Preaching  of  the  Gofpel:  wherein  the  Image  of  our  Lord  Jefus 
Chrift  is  prefented  to  us,  whom  God  has  ordained  to  be  a  Saviour  and 
Propitiator  for  all.  He  was  a  Man  full  of  Love,  Obedience,  Humility, 
Patience,  Meeknefs,  Chaftity,  Juftice,  and  all  other  Virtues.  FJe  was 
\  in  his  whole  Life,  a  clear    fliining  Example  of  all  Goodnefs  -,    and  all  his 

Doings  was  to  do  the  Will  of  God,  to  promote  the  Salvation  of  Men, 
and  reftore  the  Image  of  God  :  We  muft  always  have  this  Image  of 
Chrifl  before  us,   and  ftrive  to  follow  the  fame. 

By  Faith.  By  and  through  Faith,  we  do  always  look  on,  and  behold 
Chrifl,  as  if  he  was  evidently  fetforth  before  our  Eyes,  thereby  we  make 
him  wholy  our  own.  He,  that  beholdeth  his  natural  Face  in  a  Glafs, 
ftandeth  not  always  for  the  Glafs,  and  beholdeth  himfelf;  but  after  he 
had  beheld  his  Face,  he  goeth  flraight  away,  and  forgeteth  what  manner 
of  Man  he  was.  But  we  fhall  never  take  away  our  faithful  Eyes  from  the 
Image  of  Chrid,  whether  afleep  or  awake  -,  and  we  fhall  cleave  to  him, 
till  we  come  to  fee  him  hereafter  in  Eternity  :  We  fhould,  in  our  Conver- 
fation  with  others,  have  before  us  his  learned  Difcourfes  and  Humility  ; 
when  we  are  alone  by  ourfelves  in  Devotion  and  Prayers  to  God.  In  our 
Difcourfes  we  fhall  follow  his  Temperance,  Truth  and  Juflice  ;  in  our 
Thoughts  .his  Holinefs  •,  in  our  Actions  his  Love  •,  in  our  Devotion  his 
SubmifTion  and  Sincerity  •,  in  Temptation  his  Meeknefs,  and  Strength  to 
withftand;  in  Sufferings  his  Patience;  and  in  Death  his  Firmnefs.  When 
we  alfo  behold  the  Lord  Jefus  Chrifl  with  our  faithful  Eyes,  and  follow 
his  Example,  then  do  we  become  the  fame  Image  from  Glory  to  Glory, 
as  of  the  Spirit  of  the  Lord,  and  then  becometh  our  Reafon  enlightned 
from  its  inbred  Darknefs  and  Ignorance  :  Our  Will  becometh  fubjeft  to 
the  W^ill  of  God,  and  contrary  to  its  own  natural  Stubbornefs.  Our  De- 
fires  become  fubdued  -,  our  Afledlions  become  meek,_  and  all  our  Mem- 
bers alone  to  the  Service  of  God  •,  and  then  will  the  Image  of  God  be 
again  more  fully  renewed  in  us.  But  fince  our  Faith  is  not  always  even 
flrong,  and  clear-fighted,  to  behold  the  Lord  Jefus  Chrifl  ;  neither 
have  we  always  alike,  Defires  to  follow  his  Example  •,  and,  befides,  the 
Devil,  the  W^orld,  and  our  own  Flefh,  makes  us  carelefs  thereof ;  (o 
Ihall  we  when  we    perceive  fuch,  flrengthen  our  Faith. 

By  the  Lord's  Supper.  This  is  the  right  Salve,  wherewith  we  fliall 
annoint  our  Eyes  that  we  may  f^c  •,  that  as  the  Eyes  of  Jonathan  were 
enlightned,  when  he  tafled  a  little  of  the  Honey  in  his  Faintnefs,  io  doth 

the 


Of  the    IMAGE    of  GOD. 

the  Eyes  of  our  Soul,  that  is,  our  Faith,  become  enlightened,  and  we  re- 
ceive new  Strength,  to  behold  the  Lord  Jefus  Chrift,  and  to  follow  his 
Example. 

O  Lord  God,  lirengthen  our  Faith,  and  revive  in  us  a  hearty  Dejire 
to  follow  the  Example  of  thy  beloved  Son,  that  thereby,  thy  Image 
way  be  again  renewed  in  us  ;  for  the  Sake  of  our  Bleffed  Saviour,  Jefus 
Chrifi.     Amen. 


88 


IX.    S  E  R  M  O  N, 


Of  the   FREE-WILL   of  MEN. 

IX.     S  E  R  M  O  N. 

O    F 

The     FREE-WILL     of    M  E  N. 

The  Text,  John   VJII.  34,  35,   36  Ver. 

Whcfievtr  committeth  Sin,  is  the  Seri:ont  of  Sin  j  and  the  Servant 
cihideth  not  in  the  Houfe forever^  but  the  Son  abidetbfirever.  If 
tJM  Son  therefore  fall  make  you  J?'ee  J  ye  fall  be  free  indeed. 

Introduction. 

IT  is  an  old  Proverb,  A  Man's  Will,  is  a  Man's  Heaven  or  Hell : 
The  Meaning  is,  If  a  Man  can  obtain  his  Will,  then  it  is  as  pleafing 
to  him  as  Heaven  •,  but  if  this  Will  be  evil,  then  it  opens  Hell  for 
him.  After  God  had  created  Man,  then  he  placed  him  between  Heaven 
and  Hell,  and  granted  unto  him  Free-will  to  chufe  which  he  would,  fay- 
ing: Genejis'ii.  16,  17.  Of  every  Tree  of  the  Garden  then  m ay efi  freely 
eat,  but  of  the  Tree  of  Knowledge  of  Good  and  Evil,  thou  fh alt  not  eat  of 
it  ;  for  in  the  Day  that  thou  eat  eft  thereof,  thcujhall  furely  die.  In  thefe 
Words  is  fpoken  •,  Firft,  Of  a  Free- Will  •,  Second,  Of  a  Free -Will's 
Meafure  •,  And,  Third,  Of  a  Free-Will's  Want, 

firft.  Of  a  Free-lVill,  there  ftands  ;  Of  every  Tree  of  the  Garden 
thou  may  eft  freely  eat.  Man  had  here  in  Paradife  a  good  Store  to  chufe 
and  ufe  of.  God  had  caufed  to  grow  out  of  the  Ground,  every  Tree  that 
was  pleafant  for  the  Sight,  and  good  for  Food.  Man  had  here  not  alone 
Delight  for  his  Eyes,  but  alfo  for  all  his  Senfes  :  He  could  eat  of  them 
without  Scruple,  and  ufe  them  as  he  would  -,  if  he  did  not  like  the  Taltc 
of  one  Sort,  he  mjght  take  of  another,  •,  wherein  we  can  fee. 

1.  The  Goodusfs  of  God.  Since  he,  as  a  liberal  Matter,  gave  Man 
full  Leave  to  cat  of  all  the  Trees  in  the  Garden.  We  can  lee, 

2.  The  Felicity  of  Jdam,  not  alone  of  the  Place  wherein  he  was  pla- 
ced, which  was  the  Garden  of  Paradife,  the  delightfuleft  Place  in  the 
whole  Univerfe,  where  there  was  all  Sorts  of  (all  for  Man's  Delight)  fer- 
vicable  NecefTaries  •,  but  alfo  of  the  Freedom,  God  had  granted  him, 
That  he  might  eat  of  every  Tree  :  Yet  was  there  by  this  Freedom, 

Second,  A  Free-lVill's  Meafure.  But  of  the  Tree  of  the  Knozvledge  of 
Good  ard  Evil,  thouftjalt  not  ent  of  it.  It  was  juff,  that  there  fliould  be 

fomething 


0/  //^'^    F  R  E  E  -  W  I  L  L    c/  M  E  N.  90 

fomcthing  wherein  Jdam  fhould  and  could  acknowledge  God  to  be  his 
Lord  and  Mailer,  or  he  might  have  thought,  that  there  was  no  Lord 
over  him  ;  therefore  God  did  forbid  him  to  eat  thereof,  and  that  under  a 
fevere  Threatning ;  fhat  in  the  Day  he  did  eat  thereof,  he  Jhould  furely 
die  :  Adam  could  eafily  have  fulfilled  this  Command  ;  but,  no,  he  abu- 
fed  his  Freedom,  and  broke  the  Command  of  God,  and  without  Caufe 
or  Necefllty,  took  and  cat  of  the  forbidden  Tree's  Fruit  :  The  Anger 
of  God  was  therefore  greater,  fince  there  was  Abufc  of  the  Free-Will. 

1.  Unjujl.  Adam  is  called  the  Son  of  Gcd^  becaule   he   was  created  of  Lukeiii.  %%. 
God.  Isitnotjuft    and   right,   that  a  Son   fhould  obey  and  honour  his 

Father  ? 

2.  Shameful,  God  had  blefled  Adam  with  a  clean  Soul,  and  with  a 
perfe6t  Body,  and  full  Power ;  fo  that  he  could  eafily  have  obeyed  God's 
Command  -,  but  Adam  a6led  here  quite  contrary  -,  it  v/as  as  if  he  would 

accufe  God  of  Lies,    that  he  fhould  not  fulfill  his  Threatenings  ;  For  he  i  Joknv.io. 
that  believeth  not  God,  hath  made  him  a  Liar. 

^.  It  was  hurtful.  It  caufed  himfelf  and  his  Offspring,  temporal  Mife- 
ry,  and  eternal  Death  and  Damnation,  and  therefore  lofl  the  Image  of 
God,  and  therewith  their  Free-Will. 

Thirdly,  A  Free-JViWs  Want.  Adam's  Will  before  the  Fall,  was  free, 
and  could  be  bent  to  Good  or  Evil :  He  could  eat  of  the  forbidden  Tree's 
Fruit,  or  let  it  alone  if  he  would  ;  but  after  the  Fall,  was  his  Will  alone 
inclined  to  Evil  ;  fo  that  we  are  now,  not  Jiifficient  of  ourfehes  to  think  2  Cor.  iii.  5, 
any  Thing  as  ofcurfelves;  but  our  Sufficiency  is  of  God.  Our  Saviour  lays 
this  before  us  in  our  Text,  how  we  have  loft  our  Freedom,  and  are  be- 
come Servants,  though  Chrift  has  again  procured  our  Freedom  ;  where- 
fore, the  Lord  be  praifed  j  we  will  of  our  Text,  difcourfe  on  thefe  three 
Heads. 

First,  (Vbat  a  noble  Freedom  God  had  given  to  Man  in  Paradife. 
Second,  How  Mai.  loji  this  Freedom  by  Sin.    ■ 
Third,  How  the  Son  of  God  has  made  us  free  again. 

Explanation  of  the  Text.     Part  L 

I.  What  a  noble  Freedom  God  had  given  to  Man  in  Paradife. 

When  a  King  favours  one  of  his  Subjedls  fo  much  as  to  make  him  a 
Lord  or  Knight,  then  he  grants  him  certain  Privileges  for  himfelf  and 
his  Pofterity.  God  had  made  Adam  a  Lord  and  Ruler  over  all  his  handy 
Work  ;  he  was  as  a  Monarch  on  Earth,  and'  was  blelTed  with  glorious 
Privileges,     as, 

I.  IVith  Freedom  from  Sin.  Our  Saviour  fays;  Whofoever  committeth 
Sin,  is  the  Servant  of  Sin.  Adam  had  not  committed  Sin,  therefore  was 
he  neither  a  Servant  of  Sin  ;  For,  fince  he  was  created  after  the  Image 
of  God,  in  Holinefs  and   Righteoufnefs,  fo  was  he  lil^-ewife  without  Sin, 

becaufe 


^t  'O/  i.be  FREE-WILL  cf  M  E  N. 

becaufe  the  Image  of  God  cannot  connfl:  with  Sin.  After  Mofes  had  given 
us  a  full  Defcripiion  of  the  Creation,  then  he  concludes  with  thefe  Words; 
^nd  God  faw  every  Thing  thai:  he  had  made,  arid  behold  it  was  very  good. 

2.  IVith  Freedom  in  his  IVill.  The  Senfe,  Underftanding,  and  Will 
of  Man,  was,  before  the  Fall,  fo  perfect,  that  he  knew  God  according 
to  his  Eflfence :  He  underflood  all  divine  and  human  Things,  and  all 
what  he  undcrdood,  he  could  either  accept  or  reje(5l.  They  had  a  Free- 
Will  in  corporal  Cafes  :  They  might  eat-of  every  Tree  in  the  Garden, 
yea,  even  of  the  Tree  of  Knowledge  of  Good  and  Evil,  was  in  their  own 
Free-Will,  though  God  had  commanded  not  to  eat  thereof,  which  Com- 
mand they  ought  to  have  obeyed.  Now  fhould  any  one  think  that  Adam 

Gen.  i.  J5.  vvas  not  free,  fince  God  had  given  him  a  Con  mand  ?  For  he  that  JlarJ.s 
under  a  Law,  cannot  be  free  in  his  IV ill  to  do  as  he  pleafes :  He  muft 
know  that  this  Freedom  did  not  go  beyond  the  Comuiand  of  God,  which 
we  are  obliged  always  to  obey.  But  his  Freedom  is  placed  againft  a  ty- 
ranical  Power,  and  abfolute  Neceflity.  Nov/  there  was  none,  who  could 
force  them  to  eat  of  the  forbidden  Fruit ;  nay,  even  the  Devil  could 
not  do  it,  for  he  was  kimfelf  obliged  to  perfuade  them  for  to  eat  thereof: 
Neither  had  they  any  Occafion  to  eat  thereof,  fince  they  had  Abundance 
of  other  Fruit  that  was  pleafant  to  the  Eye,  and  good  for  Food  ;  there- 
fore it  cannot  be  doubted,  that  they  had  a  Free-Will  -,  for,  fince  they 
did  abufe  their  Free-Will,  it  is  a  certain  Sign  that  they  had  one  ;  for  v/e 
cannot  abufe  a  Thing  which  we  have  not  :  Though  this  their  Free-Will 
was  not  fo  confirmed  in  Goodnefs,  but  that  they  could  chufe  Evil,  as 
their  IflTue  has  convinced  us  of.  They  had  Free-Will  in  fpiritual  Cafes  ; 
befides,  that  they  knew  God,  his  Command  'and  Will,  and  could  eafily 
have  obeyed  the  fame  :  So  did  they  likewile  know  that  they  were  created 
to  an  eternal  Life  •,  which  they  could  conclude  thereof,  that  God  did 
threaten  them  vvith  eternal  Death  •,  and  fince  they  knew  God,  and  to 
know  God  is  perfedl  Righteoufnefs ;  and  to  know  his  Power,  is  a  Root 
to  Immortality  •,  fo  fhould  Immortality  have  been  their  Portion,  if  they 
had  not  abufed  their  Free-Will. 

3.  With  Freedom  from  the  Punifhmcnt  for  Sin.  In  Paradife, 
there  was  no  Sorrow  nor  Grief,  Adverfity  nor  Mifery,  Need  nor  Death, 
but  a  free  and  glorious  Life.  Men  fiiould  have  been  as  Children  in  their 
Father's  Houfe,  and  would  never  have  been  drove  out,  as  happened 
afterwards  ;  but  they  fhould  have  lived  fome  Time  here  on  Plarth,  in 
the  greateft  Felicity,  and  afterwards  been  taken  up  into  Heaven. 

Part  II. 
We  have  now  to  ccnfider, 
II.  How  Man  loft  this  Frecdoni  by  Sin. 

We  may  now  afk  ;  How  is  the  Free  W^ill  of  Man  become  after  the 
Fall .?  Our  Saviour  anfw^rs  hereto  in  our  Text,  faying  :  Whofoever 
committeth  Sin  is  the  Servant  of  Sin.     A  Servant  has  no  F.rcedom  to  do 

as 


Of  the   FREE-WILL    ^/  M  E  N.  92 

as  he  will,  but  he  is  fubjc6t  and  bound  and  can  be  punifhed.  So  hap- 
pened it  with  us,  that  fince  we  would  not  be  Servants  of  God,  but 
did  abufe  the  Freedom  wherewith  we  were  blefTed  ;  So  we  have  fhamc- 
fully  loft  our  Freedom,  and  from  Servants  of  God  arc  become  Servants 
of  Satan,  and  have  now  no  Free-Will  of  ourfelves,  to  do  any  Thing 
diar  is  good  or  pleafing  in  the  Sight  of  God  i  and  v,e  have  thereby 
riirowed  ourfelves,   and  are  entered, 

Firji,  In  the  Service  of  Sin  :  fVhofoevcr  committeth  Sin,  is  the  Servant 
of  Sin.  When  Adam  and  Eve  departed  from  God's  Command,  they 
departed  likewife  from  his  Service,  and  with  fulfilling  the  Defire  of  Satan, 
they  entered  into  his  Service,  and  Satan  became  their  Lord  •,  and  human 
Generation  is  now  become  fince  the  Fall,  wliolly  fubjecl  to  this  devilifh 
Dominion,  wherein  they  can  do  nothing  but  Sin  ;  For  of  whom  a  Man  t  Pet.  ii.  19. 
is  overcome,  of  the  fame  is  he  brought  in  Bondage,  All  Men  have  loft 
by  the  Fall  their  Honour,  and  are  become  abominable  and  defpicable 
before  God.  Satan  made  Cords  of  their  evil  Will,  and  bound  them  with  j 
and  he  made  Rods  of  their  wicked  Adtions,  and  vvhip'd  them  with  :  Like 
Children  born  in  Servitude  are  Servants,  fo  are  we  all  Servants  to  Sin  ; 
being  the  Ofi^spring  of  Adam  and  Eve,  who  for  a  fliort  Pleafure  fold 
their  Freedom  ftiamefully.  A  Servant  muft  labour  a  great  Deal,  has 
little  or  no  Reft,  Day  or  Night.  Likewife  they  that  are  entered  in  the 
Service  of  Sin,  ^hey  devife  Iniquity,  and  work  Evil  upon  their  Beds,  and  ^^^^  ""  '' 
when  the  Morning  is  light,  they  pra^ice  it.  The  Eyes  of  the  Thief  and 
Adulterer,  waits  for  Darknefs,  and  when  others  Sleep,  they  contrive 
Mifchief.  A  Servant  muft  be  contented  with  mean  Food,  and  often 
with  Nothing :  Satan  fheweth  Riches  enough,  and  promifeth  great 
Things,  but  at  laft  gives  Nothing  :  For,  what  have  the  Servants  ot  Sin 
and  the  World  for  ail  their  Works  of  Iniquity  a*-  laft,  but  Unreft  and 
Trouble  in  their  Confciences  and  Mind  here,  and  Hell-Fire  and  eternal 
Damnation  hereafter. 

2,  In  the  Service  of  a  difobcdient  Will.  The  Will  of  Man  is  after  the 
Fall,  no  longer  free  but  flavifti.  Man  has  loft  the  Free- Will,  with  lofing 
the  Image  of  God  ;  He  hath  yet  in  fome  Cafes  a  Free-W^ill,  but  the  beft 
thereof  is  gone  j  ic  is  with  him  as  with  the  Blind,  who,  although  he  has 
the  Balls  of  his  Eyes  in  his  Head,  yet  has  loft  the  Glance  and  Luftre  to 
fee  with.  We  have  as  yet  our  Free- Will. 

In  natural  Cafes  ;  as,  when  we  can  eat,  drink,  ft  and  or  walk,  fet  or 
lie,  fkip  or  Dance  when  we  will  ;  we  can  fpeak,  fing,  laugh  or  bawl 
when  we  will.  Thefe  and  fuch  other  natural  Cafes  doth  ftand  in  our  own 
Free-W^ill,  though  greatly  diminiftied  ;  For  the  Preparations  of  Man*  s^^^"^-^""^-  '• 
Heart,  is  in  the  Man,  but  the  Anfwer  of  the  Tongue  is  from  the  Lord.  A  Prov  xvi 
Man's  Heart  dtvifetb  his  Way  j  hut  the  Lord  direSfeth  his  Speech,  We 
have  yet  a  Free- Will, 

O  In 


f2  Of  the  FREE-WILL  of  M  E  N. 

In  moral  Cafes.  A  Man  can,  of  his  own  Will  and  Choice,  ftrivc  after 
all  Manner  of  Virtues,  and  abhor  Crimes  and  Vices,  as  we  can  fee  of  the 
old  Heathen  Philofophers,  who  did,  in  their  Morality,  exceed  a  great 
many  Chriftians.  We  have  Free-Will, 

In  temporal  Cafes.  A  King  can  rule  and  govern  a  Nation  and  Country ; 

a  Merchant   can   buy,  fell,  and   trade  •,    a  Labourer   can   work,  and  a 

Houfliolder  can  order  his  Family;  and  every  one  of  them  m.ay  do  their 

refpedivc  Work  wifely  enough  •,  yet  in  this  their  Free- Will  is  greatly  di- 

miniflied ;  and  they  can  do  nothing  without  the  Affiftance  of  God.  Beza- 

Exod.  xxx\.  iggi  2^^^  Aholiah^  were  two  cunning  Workmen  to  work,  yztGed  filled  them 

^'  with  his  Spirit.,  in  Wijdom   and  in  Underfianding.    Gideon  was   to  war 

Judo-,  vi  34.  againft  the  Midianites,  But  the  Spirit  of  the  Lerd  was  to  come  upon  him 

firji. 

There  comes  feveral  Hindcrances  in  the  Courfe  of  our  Lives  againft 
our  Free-Will,  fo  that  the  fame  cannot  have  its  Progrefs  ;  as. 

The  Devil,  who  is  mighty  in  the  Children  of  Unbelief,  oftentimes  hin- 
ders, that  Men  cannot  obtain  their  Will.  He  can  raife  our  Affedions  to 
Evil  •,  he  can  blind  the  Eyes,  fo  that  Man's  Sight  is  bhnd,  and  goes 
aflray  from  the  right  Way.  King  Saul  was  troubled  by  an  evil  Spirit, 
Satan  entered  into  the  Heart  of  Judas  Ifcariot :  The  Pharifees  thought 
they  did  well,  in  giving  the  Tenth  of  Cummin,  Mint  and  Dill -y  and, 
Rom.  i.  23.  who  will  not  believe,  that  it  was  the  Devil,  who  made  the  Gentiles 
change  the  Glory  of  the  uncorruptible  God,  into  an  Image  made  like  to 
corruptible  Man,  and  to  Birds,  and  four-footed  Beajis,  and  creeping 
Things. 

Our  own  Frailties  often  hinders  our  Free-Will  -,  for  our  Reafon  is  often 
blind,  and  judgeth  that  to  be  good,  which  is  evil :  So  that  it  goeth  with  us 
as  with  the  Night-Owls,  who,  by  a  fmall  Light,  are  dim-fighted  •,  by  a 
greater  Light  are  quite  pur-blind,  and  by  a  great  Blaze  are  ftone-blind. 
Our  Will  inclines  us  to  Evil,  and  our  Affedions  are  fo  paflionate,  that 
we  often  do  a  Thing  which  we  afterwards  repent  of:  There  is  none  fo 
wife  but  he  may  fail. 

Outward  Caufes  hinders  likewife  oftentimes  our  Will,  and  deceives  us; 
for,  if  they  feem  pleafmg,  they  delude  us  ;  if  they  feem  evil,  they  put 
us  againft  ;  as  the  Example  of  our  firft  Parents  convinces  us  thereof. 

God  himlelf  often  hinders  our  Free-Will  in  outward  Cafes.     The  pre- 
paration of  Man's  Heart  is  in  his  own  Power  ;  but  it  is  dirededand  gover- 
Jcr.  X.  23.     ned  by  God  :   Man  propofeth,    but  God  difpofeth.     The  Way  of  Man  is 
not  in  himfelf  ;  it  is  not  in  Man  that  v/alketh,  to  diredl  his  Steps  •,  Sen- 
nacrib  King  of  JJyria,  had  an  evil  Intention  againft  Hezekiah  and  Jerw 
Ifa.    xxwW.falem,  but  the  Lord  d^id  put  a  Hook  in  his  Nofe,  and  a  Bridle  in  his  Lips, 
^9'  33-        j'o  that  he  could  not  come  into  the  City,  ncrfboot  an  Arro'w  therein,  neither 
lames  i         ^^-^  ^  Bank  agairfi  it.  In  regard  to  this,  fays  St.  James  -,  Go  to  now  ye  that 
1 4,  J  5 .       'fay-i  to  Day  or  "Te  -  morrow  ive  will  go  intofuch  a  City,  and  continue  there  a  Year., 

and 


Of  the   FREE-WILL    <?/MEN.  94 

<ind  buy  and  fell,  and  get  Gain  :  TVhereas  ye  know  not,  what  fh all  he  on  the 
Morrow:  For,  that  ye  ought  to  Jay,  If  the  Lord  will, w  e  fij  all  live,  and  do 
this,  or  that.     Therefore  mull  we  fay  of  the  A<5lions  of  Men,  as  Job 
fays,  They  meet  with  Darknefs  in  the  Day-Time,  and  grope  in  the  Noon-  jqJj  ^  , , 
Day  as  in  the  Night. 

In  fpiritual  Cafes,  concerning  our  Salvation,  a  Man  has  a  Free-Will,  in 
the  outward,  but  not  in  the  inward  Aftions. 

The  fpiritual  outward  Aflions  are,  to  go  to  Church,  to   hear,   read, 
and  meditate  upon  the  Word  of  God,    to  ufe  the  Sacraments,  to  fing 
Pfalms,    to  pray,  to  give  Alms,  and   many   more  Actions  of  Fie ty  and 
Charity  •,  wherein  a  Man  that  is  not  reformed  nor  regenerated,  may  have 
his  own  Free-Will  1  The  ^4een  ^/"Sheba,  hearing  of  the  Fame  of  Solomon 
concerning  the  Name  cfJhe  Lord,  came  to  Jerufalem.  The  Wife-Men  from  Hat"-^  *'  ^* 
the  Eaji,  were  dejirous  to  know  the  Place  where  Chrift  was   born  :  Herod  '     ,    . 
did  gladly  hear  John,  and  did  many  Things:  The  Deputy  of  F(ip\iQ$  called'p^Q^^  xiii"-' 
Sergius  Paulus,  diddejire  to  hear  the  Word  of  God,  //^a/ Barnabas  ^«^Saul 
did  preach,  although  he  favoured  ^\ym2i%  the  Sorcerer  ;  Fdix  the  Gover- 
nor in  Judea  a  Heathen- Man  fent  for  Paul,  and  heard  him  concerning  the  A(rt$xxiv.24. 
Faith  in  Chriji.     How  many  are  found  in  the  World,  who  are  very  dili- 
gent in  hearing  and  reading  the  Word  of  God,  and  are  for  all  ungodly  ? 
Therefore  can  fuch  outward  A(5lions,  not  procure  Faith  nor  Convcrfion  in 
us,  except    with  the  inward    Working  of  the  Holy  Ghoft  ;  for  if   one 
would  praclife  all  his  life  Time,  all  outward  pious  and  charitable  A<5lions, 
and  had  not  the  living  Faith  enlightened  by  the  Holy  Ghoft  in  his  Heart, 
yet  could  he  not  be  converted  and  faved :  Neither  is  he  that  plant eth  any 
Thing,  neither  he  that  watereth  \    hut  God  who  giveth  the  Increafe  :  Could  '         *"'  "' 
the  Apoftles  not   convert  any   by  their  preaching  without  the  Grace  of 
God,  and  the  working  of  the  Holy  Ghoft  -,  then  can  a  Man,  neither  by 
hearing  and  reading  the  W^ord  of  God  be  converted,  and  believe  without 
the  x^lliftance   of  the  Holy  Ghoft.    We  read  therefore  of  the  Apoftles, 
that,  when  they  preached,  the  Lord  was  working  with  them  :  Though  ^ 
we  fhall  not  contemn  the  outward  Adions  ;  for  Faith  cometh  by  hearings  R  *m   ^'^-* 
and  hearing  by  the  Word  of  God :  And  it  hathpleafed  God  by  the  Foolifhnefs    ^      '■     ^ " 
ef  preaching  to  fave  them  that  believe.  ,'^^'  *'  ^'* 

The  fpiritual  inward  Actions  are  a  true  Faith  and  Love  towards  God, 
andlikewifeafmcere  Attention.  Herein  a  Man  has  no  Free- Will,  but  is 
as  a  Slave  born  in  Sin.  A  Man  connot  of  Iiimfclf,  nor  of  his  own  Strength 
believe  in  God,  receive  the  Word  of  God,  convert  himfelf,  believe  in 
Chrift,  depend  and  rely  on  the  Death  and  Sufferings  of  Chrift,  hate  Sin, 
better  his  Life,  worftiip  God  in  Spirit  and  Truth,  be  patient  in  CrofTesand 
Afflictions,  cxpeding  Help  from  the  Lord,  and  wait  with  a  hearty  long- 
ing for  a  Life  eternal  -.  In  thefe  and  many  other  fuch  like  inward  Spiritual 
Adions  has  a  Man  no  Free- Will  ;  which  we  can  fee  of  the  following. 

O  2  Firfi^ 


95  0/  tie   FREE-WILL    cj    MEN. 

I  Cor.  ii.  1 4.     F:rji^  A  Man's  Reafon  is  blind  in  godly  and  f^jiritual  Cafes :  "The  natural 
Man  receiveth  not  the  Things  of  the  Spirit  of  God  :  For  they  are  FooUfJjnefs 
unto  him  -,  neither  can  he  know  them,  becaufe  they  are  fpiritually  difcerned. 
Secondly,  The  Will  and  Affedtions  in  Man,  who  is  regenerated,  are  in 
thcmfelves  evil  and  oblliiiate  againft  God  •,  fothat  we  have  no  natural  Incli- 
nation to  what  God  will,  but  on  the  contrary  incline  always  to  what  God 
abhors   :  Can  an  Ethiopian  wafh    himfelf  white  ?  If  we    withfland  one 
Sin,  another  breaketh  tcrth;  and  our  Free- Will  in  this  Cafe,  is  as  aCul- 
landcr,  if  we  flop  one  H0I2,  the  Water  runs  out  of  another  ;  if  we  guard 
Jer.  xvii.  9.  2g^''"ft  one  Sin,  than  breaksth  forth  another  j   therefore  is  Man's  Heart 
5,  23.  Jaid  to  he  deceitful,  and  defpevatcly  i^icked  -,  to  be  rebellious  and  revolting, 

flony,   blind,  and  working  againft  the  Holy  Gipft  ;  the  Neck  is  faid  to 
L'a.  d-.-iii.  4.  bc,  an  Iron  Sinew,  and  the  Broiv  Brafs. 

Thirdly,  AllStrength  and  Power  in  fpiritual  Cafes  are  intirely  loft  •,  there- 
fore is  Man  faid  to  be  dead  in  Trefpafs  and  Sins  ;  As  a  dead  Body  cannot 
commit  any  Thing,  much  L-fs  raife  icfelf  up  again  ;  fo  can  neither  a  Man, 
who  is  dead  in  Sin,  do  any  fpiritual  Adion  of  his  own  Power,  nor  raife 
in  himfelf  the  eternal  Life. 

-    Fourthly,  Cur  Converfation  is  in  the  Scripture  attributed  to  the  Holy 

Ezek.xi.  ig.Ghoft,  and  the  Grace  of  God.  So  fays  the  Spirit  of  God  :  Izvill  take  the 

flony  Heart  out  of  their  Flefi,  and  will  give  them  a  Heart  ofFlefh.  When 

Zac.  1.  3.      God  commands  us  in  his  Word  :  To  turn  unto  him  -,  to   circimcife  the 

Ezek  \viii  ^^^^I^'^^  cfoiir  Hearts  :  To  make  us  a  new  Heart  and  a  new  Spirit ,  then  can 

2T.   '  we  do  no  more  than  a  Lump  of  Clay  Cu:\  form  itlclf  into  a  VtfLi  j  nay, 

than  the  Dead  who  were  raiftd  by  Chrift  in  the  Time  of  his  Incarnation 

could  have  raifed  themfelves.      But  the  Meaning  of  the  Lord  is.  That 

when  he  offers  us  his  Grace,  v/e  fhould  not  obftinately  rcf  ft  the  working 

of  the  Hcly  Ghoft  •,  but  implore  the  Mercy  of  God,  to  give  us  Strength 

and  Power  to  do,what  we  are  not  able  of  ourfelves  to  perform  :  Alio  then 

is  the  Will  oftheunregenerated,  flavilh,  dead  and  powerkfs  Perfons  in 

fpiritual  Cafes  ;  and  cannot  of  themfelves  do  any  Thing  to  the  Promotion 

of  their  own  Ccnverfion  and  Salvation :  For,    as  after  we   have  taken 

Poifcn,  are  fare  of  Dearh,  fo  is  the  Inclination  of  Men  towards  heavenly 

l^hings  dead,  through  the  unhappy  eating  of  the  forbidden  1  ree's  Fruit 

by  our  firft  Parents. 

3.  In  the  Service  ofruiiidimcnt  ;  Our  Saviour  fays  in  our  Text,  The 
Servant  abideth  vet  in  the  hlcufe  for  ever,  but  the  Son  abideth  for  ever  : 
When  our  firft  Parents  became  Servants  of  Sin,  then  were  tlicy  net  allowed 
to  ftay  longer  inParadife  ;  but  God  drove  them  out  as  a  Token,  that,  as 
the  earthly  Paradife  was  fhut  up  from  them,  fo  fhould  the  heavenly  like- 
wife  be  fhut  up  againft  them,  and  all  Servants  of  Sin.  A  Servant  can  well 
abide  in  a  Houfe  for  fome  Tim.e,  and  be  one  of  the  Family,  obtain  Li- 
berty, and  be  employed  about  Family  Work  •,  but  when  it  comes  to  Fleir- 
lliip,  then  do  we  Le  the  Difference  between  the  Son  and  a  Servant  :  The 
Son  abideth  in  the  Floufe  as  Keir  for  ever,  but  the  Servant  is  turned  out. 

So 


.    0/*//;^  FREE-WILL  /  MEN.  ^6 

So  win  it  go  with  all  Servants  of  Sin  -,  fuc'n  a  one  can  well  remain  in  th- 

Houfe  of  God,  namely  the  Church,  and  be  looked  upon  as  a  Member  of 

the  Family,  yea,  even  be  entrufted  with  fome  Care,  and  profpcr.     For  the 

Wicked  hides  themfelves  always  among  the  Godly  ;  but  on  the  great  Day 

of  Judgment,  when  we  fhall  appear  before  the  Tribunal  of  God,  then 

fhall  the  Son  abide  in  the  Houfe  for  ever,  but  the  Servants  fhall  be  put 

away  ;  then  fhall  the  Faithful,  being  adopted  unto  Children,  go  into  eternal 

Glory  ;  but  the  Unbelievers  unto  eternal  Shame  and  Mifery.     This  was 

the  Comfort  of  the  Pfalmift  King  David,  when  he  faid.   Twill  dwell  in  the  PfaLxxiii.  6. 

Houfe  of  the  Lord  for  ever. 

Part  III.      Let  us  alfb  enquire, 

III.  How  the  Son  of  God  has  made  us  Free  again. 

Here  one  fliould  think  :  Should  all  they,  who  are  Servants  of  Sin,  be 
excluded  from  the  heavenly  Houfe  of  God  ;  who  can  then  get  a  Portion 
in  this  Houfe,  fince  all  Men  are  Sinners  and  Servants  of  Sin  ?  Our  Saviour 
anfwers  hereto  in  our  Tfxt;  If  the  Son  therefore  fhall  make  you  free, 
ye  fhall  be  free  indeed.  The  Son  of  God  Jefus  Chrifl,  who  alone  is  Son 
and  Heir  in  his  heavenly  Father's  Houfe,  has  alone  Power  to  make  us 
free.  As  the  firft  Adam  brought  us  into  a  triple  Service,  namely  the 
Service  of  Sin,  difobedientWill,  and  Punifhment  for  Sin  ;  fohas  the  fecond 
Adam  again  procured  us  a  triple  Freedom  j  namely, 

1,  Freedom  from  Sin.     The  Son  of  God  has   freed  us  from  Sin,  for 
God  laid  our  Sins  upon  him  ;  He  hath  made  him  to  he  Sin  for  us,  who    p 
knew  of  no  Sin  \  that  we  might  he  made  the  Righteoufmfs  of  God  in  him  : 

He  has  freed  us  from  the  J^Frath  of  God,  by  having  made  Peace  through  Col.  i.  20. 
the  Blood  of  h'.s  Crcfs  \  He  hz%  freed  us  from  the  Curfe  of  the  Law,  being  q^\  j-- 
made  a  Curj^forus :  He  hcLS  freed  us  from  accufirg  Conjcience  :  He  haspurged  Heb.  ix.  14'. 
our  Confcier.ces  zvith  his  Blood  from  dead  Works,  to  ferve  the  living  God :  ^^^-  iiJ-  'S- 
He  h\s  freed  us  from  Satan's  Anger,  and  has  bruiftd  the  Head  of  the  old  rj  r 
Serpent :  H-e  has  feed  us  from  eternal  Death ;  for  he  is  become  a  Plague    °  ^^  ^'""^ ' 
to  Death,  and  De/iru^ion  to  Hell. 

2.  Freedom  from  a  difobedient  Will.  A  Servant  cannot  do  any  Thing 
for  hirr.felf,  except  he  has  a  Mailer  who  favours  him  :  So  is  it  with  us 
before  our  Converfion,  v/e  cannot  do  of  ourft'lves  any  Thing  concerning 
the  Caufe  of  our  own  Salvation  ;  but  we  are  as  Haviili  Servants,  unable, 
yea,  dead  in  all  that  is  Good.  Shall  we  be  regenerated  and  converted  to 
the  glorious  Freedom  of  God's  Ele(5l,  then  mull  God  take  on  our  Caufe, 
and  help  us,  which  he  will  certainly  do,  and  will  proniote  our  Converfion, 

and  will  incline  our   difobedient  Will  to  Obedience.     //    is   God  who  jy\^ii   {]    ,, 
worketh  in  us  both  to  will  and  to  do  of  his  good  Pleafure.     Our  Saviour        1  xv  .  4! 
fays,  Ji?  cannot  do  Good,  except  ye  abide  in  me  ;  no  Man  can  fay  that  Jejus  i^"^*"-  -'*•  3- 
is  the  Lord,  but  by  the  Holy  Ghoji.     We  confefs  this  likewife  in  the  third 
Article  of  our  Belief,  when  we  fay  on  the  Explanation  thereof  -.  /  believe^ 
that  I,  by  the  Strength  of  my  own  Reajon  ccnnot  believe,  nor  con:e  unto 


zCor.  vii.io. 


97  O//^^^  TREE-WIL  L   t/  MEN. 

my  Lord  Jefus  Chrijl^  tinlefs  the  Holy  Spirit  has  called  me  through  the 
Co/pel^  enlightened  me  with  his  Gifts^  fan^ijied  andpreferi'ed  me  in  the  true 
Faith.    God  ufeth  here  two  Means, 

Firji^  The  Word  of  God,  as  well  that  which  is  preached  and  hared, 
as  that  which  is  feen.  The  Word  which  is  preached  and  hared  is  the  Law 
and  the  Gofpel :  The  Law  increafes  in  us  Dread  and  Sorrow  for  our  Sins : 
The  Golpel  comforts  us  again  with  the  Satisfa(flion  of  Jefus  Chrift  for  our 
Sins  :  When  alfotrueFaith  in  Jefus  Chriftis  join'd  with  aDrcad  and  Sor* 
row  for  our  Sins,  then  can  we  be  fure  ;  That  a  godly  Sorrow  worketh 
Repentance  to  Salvation  not  to  be  repented  of :  The  Word  of  God  which 
is  feen,  are  the  Holy  Sacraments  -,  for,  fince  they  aflure  us  of  the  Grace 
of  God  promifed  to  us  in  his  Word,  fo  are  they  called  the  Word  of  God, 
which  we  fee  in  regard  to  the  outward  Signs  that  we  fee  with  our  Eyes  ;  ^ 
t»  wit.  The  Water  in  Baptifm,  and  the  Bread  and  Wine  in  the  Lords 
S  upper  :  Both  of  thefe  Sacraments  help  and  free  us  from  Sin  :  Baptifm  is 
a  Means  of  the  Forgivnefs  of  Sin,  of  the  Deliverance  from  Death  and  Hell, 
and  of  obtaining  Life-everlafting  j  for  every  one  that  believeth  the  Word 
^  ,  .  ,  and  Promife  of  God,  according  to  the  Words  of  our  Saviour,  He  that 
'  believeth  and  is  baptized  fhall  be  faved  \  fliall  certainly  reap  the  Benefit  of 
this  Promife,  The  Lord's  Supper  allures  us  of  the  Forgivenefs  by  Jefus 
Chrlfl. 

Second  Means  is.  The  Minidcrs  of  God,  whoaffift  hkewife  towards  the 
Luke  i.  i6.  Converfion  of  Men.   ]6'anthcBaptiJl  did  turn  many  of  the  Children  </Ifrael 

1  Cor.  iii.  5.  fQ  the  Lord  Gfd.   St.  Paul  fays  of  himfelf  and  Apoftles,  fFhothen  is  Paul, 

and  who  is  A  polios,  hut  Minifters  by  whom  ye  believed.,    even  as  the  Lord 
gave  to   every  Man.     The  Lord  ufeth  the  following  Order  in  our  Con- 
Mat,  xi   28.  verfiori  •,  he  caufes  his  Word  to  be  preached  by  his  Servants,  and  offers 
Rev.  iii!  x.    his  Grace  and  Mercy  therein.     God  will  that  we  fhall  receive  this  W^ord 
Ifa.  Ir.  10.    fo  preached,  and  obey  the  fame,  and  he  promifes  hisGrace  and  Afliftancc 
to  them  that  receive  and  obey  his  W^ords,  that  they  fliall  thereby  be  conver- 
ted and  enlightened  :  He  promifes  likewifehisHolyGhoft,  who  fliall  renew 
their  corrupted  Nature,  and  give  them  holy  Thoughts  and  Affections,  create 
in  them  anew  Heart,  takethc  ftoney  Heart  from  them,  and  give  them  a 
Heart  of  Flefli,  and  guard  them  •,  that  they  fhall  not  fall  again  into   wil- 
p.  J  ful  Sins  i  but  go  forth  daily  in  a  pious  and  godly  Life,  and  ferve  God  in 

^  "  ^^"  ■''     Holinefs  and  Right  eoufnefs  •,  And  then  is  a  Man  free  indeed  ;  For  where  the 

2  Cor.  iii.  17.  Spirit  of  Godis,  there  isrtal  Freedom.    Then  has  a  Child  of  God  Freedom 

to  do  Good,  and  to  fhun  Evil.  The  Heart  that  by  Nature  was  a  wild 
Rom.  xi.  24.  Olive-Branch,  is  then  by  Faith  ingrafted  in  the  good  Olive-Tree,  Jefus 
ChriJ,  and  is  become  thereby  ftrengthened  to  do  fpiritual  and  God-plea- 
fing  Aflions ;  then  has  Man  Freedom  to  obey  the  Commands  of  God,  to 
flrivc  after  good  Works,  to  remain  in  Goodnefs,  and  not  to  be  tired 
thereof,  but  to  encreafe  daily  more  and  more:  Which  Man  cannot  do 
himfelf,  by  his  natural  Power  and  Strength,  but  alone  by  the  working 
Phil.  i.  6.      Grace  of  God,  and  the  Affiftance  of  the  Holy  Ghofl.  He  that  hath  begun 

0  Good 


Of  the  F  R  E  E  -  W  I  L  L  r/  M  E  N.  9S 

A  good  Jfhrk  in  you^  will  perform  it  until  the  Day  of  Jefus  Chrijl  :  But, 
although  God  has,  for  the  Sake  of  Jefus  Chrifl:,  renewed  a  Frce-Will  in  the 
regenerated,  for  to  ferve  him  in  Holinefs  and  Righteoufnefs,  yet  there  is 
often  an  Infirmity  in  them  ;  fo  that  a  Child  of  God  muft  complain,  to  ^tf  Rom:vii.i4. 
fold  under  Sin  :  For  the  Remnants  of  Sin  is  in  us  as  long  as  we  are  in  this 
World,  and  draws  us  back  in  many  Ways  from  Godlinels  :  Therefore 
is  Man  fo  far  regenerated,  free  in  fpiritual  Things  ;  but  fo  far  the 
Remnants  of  Sin  is  in  them,  they  are  Servants  unable  of  themfelves.  As 
there  is  always  a  natural  Averfion  between  Water  and  Fire,  fo  is  there 
likewife  between  Spirit  and  Flefh  ;  which  Averfion  will  continue  until  we 
lay  off  our  earthly  Houfe  of  this  Tabernacle,  and  fliall  appear  at  the  Re- 
furredion  with  glorified  Bodies,  according  to  the  glorified  Body  of  Jefus 
Chrift.  Then  fhall  the  Image  of  God  be  perfeclly  renewed  in  us,  and  our 
Will  fhall  hz  free  indeed^  and  inclined  to  Good,  and  we  fhall  be  confirmed 
in  Goodnefs,  Holinefs,  Righteoufnefs,  and  Truth,  and  fhall  never  fall 
again  from  the  Grace  of  God  :  For  they  fodl  he  equal  unto  the  Angels,       Lakexx.  "6. 

3,  Freedom  from  the  Punifhment  for  Sin.  Although  we  mufl  be  in  this 
World  fubjcclto  Ad  verfity.  Sorrow,  CrofTes,  Mifery,  and  even  Death  itfelf, 
yet  do  we  know  and  beheve,  that  all  this  comes  from  a  gracious  Father, 
who  will  glorify  us  afterwards  in  his  Son.    Chrift    has  freed  us  from  eter- 
nal Punifhment  and  Damnation,  and  has  procured  for  us  a  fure  Hope  of 
Salvation,  and    everlafling  Life,  where  our  Freedom  fhall  rightly  begin, 
and  we  fhall  not  know  of  Sin  nor  the  Punifhment  of  Sin.     Our  Rcafon 
fhall  be  enlightened,  to  know  God  and  the  godly  Things.   Our  Will  fhall 
be  alone  inclined  to  do  the  Will  of  God.  Our  Hearts  fhall  be  chafle,  full 
of  holy  and    godly    Thought,  and  all    our  Affedions   fhall   be   join'd 
together,  defiring  Nothing  but  Holinefs  and  Goodnefs  :  'Then  fhall  this    p 
corruptible  put  on  Inco'rruption^  and  this  Mortal  fhall  put  on  Immortality.         "   "^^' 
And  it  fhall  be  perfected  what  the  Apoflle  St.  Faul  fays  :  O  Deaths  izhere  ,  Cqj..  v.  c' 
is  thy  Sting  ?  O  Hell^    where  is  thy  Vi^ory  ?  What  this  Freedom,    is  for 
we  fhall  be  perfeflly  convinced  of  hereafter  in  the  eternal  Glory. 

0  Lord  God  Heavenly  Father^  govern  our  JVill  with  thy  Holy  Spirit^ 

that  it  may  always  be  inclined  to  Godlinefs,  fothat  we  may  daily  he  firengh" 

tened  in  the  true  Faith,  and  at  laji  receive  the  End  of  our  faith,  even  the 

'  Salvation  of  our  Souls  alone  1  for  the  Sake   cf  our  Bleffed  Saviour  Jefus 

Chrifl.     Amen. 


X.     SERMON, 


99  Of  the    SIN  o/w  FIRST    PARENTS. 

X.     S  E  R  M  O  N. 


O    F 


b 


The  SIN  <?/(9//r  FIRST    PARENTS. 

The  Text,  Genesis   III.   i,   2,   3,  4,   5,  6,   7,  Verfes. 

Kowthe  Serpent  was  more  fubiil  than  any  Beaji  vf  the  Field  lA'huh 
the  hord  God  had  made  :  And  he  faid unto  the  Woman,  Tea,  lath 
God  [aid,  Tefiall  not  eat  of  every  Tree  of  the  Garden  f  And  the 
Woman  faid  unto  the  Scrpetit^  We  may  eat  of  tJje  Fruit  of  tie 
Trees  of  the  Garden :  But  cf  the  Fruit  oj  th^  Tree  which  is  in  th^ 
Mid  ft  of  the  Garden,  God  haih  faid,  Te  JI:a!l  not  eat  of  it,  neither 
fall  ye  touch  it,  left  ye  die.  And  the  Serpent  faid  unto  the  V/omai:, 
Te  fall  not  furely  die.  For  God  doth  know,  that  in  the  Day  ye 
cat  thereof,  then  your  Eyes  fall  be  opened:  And  ye  fall  be  as  Gods, 
knowing  Good  andEiil,  And  when  the  Woman  faw  that  theTree  • 
was  good  for  Food,  and  that  it  was  pleafant  to  the  Eyes,  and  a  Tree 
.to  be  defred  to  make  one  Wfe  ;  fe  took  of  the  Fruit  thereof,  and 
did  eat',  and  gave  alfo  unto  her  Huf  and  with  her  -,  and  he  did  eat. 
And  the  Eyes  of  them  both  were  opened^  and  they  knew  that  they 
were  naked* 

Introduction. 

WHAT  God  maketh  good,  ftriveth  the  Devil  always  to  make 
bad,  and  is  therefore  called  a  Deftroyer  •,  God  created  Man  to 
be  immortal,  and  made  him  to  be  an  Image  of  his  own  Eternity  ; 
neverthelefs,  through  Envy  of  the  Devil  came  Death  into  the  World.  In 
thcfe  Words  is   laid  before  us  three  Images.   1  ft.  Of  God.   2d.   Of  the 
Devil,  and  3^-  Of  Death. 

Firft,  The  Image  of  God.  Which  is  the  nobleft  and  beautifulleft 
Image  •.  For  as  God  is  the  higheftGood,  fo  had  he  favoured  Man  with 
the  Sme  Image,  for  all  what  isgood,  he  will  willingly  part  to  others  of  his 
Goodnefs.  Here  we  can  fee  how  holy,  wife,  true,  righteous  and  good  God 
is  in  his  ElTence.  According  to  this  Image  did  God  create  Man.  As  God 
is  immortal,  and  governs  all  Things,  fo  had  he  likewife  created  Man  to  Life  ^ 

everlafting  fl 


Of  the    SIN  o/(?«r  FIRST    PARENTS.  io» 

cverlafting,  and  to  be  a  Ruler  over  all  his  handy  Works  ;  and  as  a  Father 
ean  fee  his  own  Image  in  his  Child,  and  be  rejoiced  thereover,  fo  could 
God  lee  his  own  Image  in  Man,  and  be  rejoicad  thereover,  as  over  hi 
beft  and  nobleft  Creature. 

Second^  The  hnage  of  the  Devil.  The  Devil  being  envious  over  the 
happy  State  of  Man,  did  be-grudge  them  the  precious  Image,  wherewith 
they  were  honoured  in  the  Creation,  and  ftrove  to  bereave  them  thereof, 
and  to  give  unto  them  his  own  devililh  Image  j  wherefore,  under  the 
Shape  of  a  natural  Serpent,  did  deceive  them  by  Lies,  to  eat  of  the  for- 
bidden Tree's  Fruit,  whereby  they  loft  the  precious  Image  of  God,  and 
received,  inftead  thereof,  the  Image  of  the  Devil;  which  confifteth  in  Dark- 
nefs  in  their  Senfes,  Unbelief  in  their  Reafon,  bad  Defiresin  their  Affeflions, 
great  Diforder  in  their  Mrcmbers,  and  horrible  Terrors  in  their  Confcicnces, 

Third,  The  Image  of  Death.  Death  was  no  ways  to  be  found  before 
the  Fall.  But  after  the  Fall,  Sin  entered  into  the  PVorld^and  is  now  over  all,  Rom.  v.  it. 
The  Tranfgrefiion  of  our  Firft  Parents  was  a  Port,  wherethrough  Death 
entered  into  the  World,  fo  that  we  muft  all  die  now  for  their  Sake.  This 
Image  of  Death  entered  into-the  World,  with  three  horrible  Faces  •,  where- 
fore we  muft  be  afraid,  and  call  him,  The  King  of  Terrors :  The  Firft  Face  Mx\'iii.  14. 
terrrifies  the  Body,    the  Second  the  Soul,    and  the  Third  both  Soul  and 
Body  :  The  Firft  is  the  temporal  Death,  the  Second  the  Spiritual,    and 
the  Third  the  Eternal :  The  Firft  is  when  Soul  and  Body  part,  the  Second 
is  when  God  departs  from  us  with  his  Grace,  and  the  Third  is  the  Pain  of 
the  damned  in  Hell.  This  triple  Death  is  comprehended  in  thefe  Words  ; 
Thou  Jhalt  furely  die. 

In  fuch  Mifery  are  we  brought  through  the  Sin  of  our  Firft  Parents, 
as  we  can  fee  of  our  Text's  Words  ;  whereof  we  will  remark  thefe  Three 
Farts, 

First,  How  Satan  in  the  Shape  cf  a  natural  Serpent  did  deceive  our 
Firfl  Parents. 

Second,  How  they  were  perfuaded  and  did  confent. 
Third,  What  Punijhment  followed  thereon. 

Explanation  of  the  Text.     Part  I. 

I.  How  Satan  in  the  Shape  of  a  natural  Serpent  did  deceive  our  Firft 
Parents. 

When  Satan  was  plunged  out  of  Heaven,  he  did  not  tarry  long  ;  but 
after  Men  were  created  and  placed  in  Paradife,  then  went  this  turbulent  and 
wicked  Spirit  in  there  and  tempted  them  to  fall  off  from  their  Obedience  ; 
he  was  now  become  fo  raving,  that,  if  it  had  been  in  his  Power,  he  would 
have  deftroyed  the  whole  Creation,  and  therefore  began  firft  with  Man  ; 
who  was  the  nobleft  Creature  on  Earth,  made  in  the  Likenels  of  God, 
after  his  own  Image,  and  for  better  Execution  of  bis  hellifti  Propofal, 
chofc  the  Serpent  on  Account  of  its  Subtilty-     We  fee  herein   following, 

P  I.  The 


Rev.  xii. 


g  pent  had  the  Devil  hid  himfelf,  and  is  therefore  called, 
which  deceiveth  the  whole  World  \  and  fpske  with  Eve  < 


101  Of  /-6^  S I  N  of  our  FIRST  PARENTS. 

1.  The  Defcription  of  the  Serpent,  whereof  our  Text  fays :  Now  the 

Serpent  was  more  fubtil  than  any  Beaft  of  the  Field  which  the  Lord  God 
had  made  :  Birds  of  one  Feather,  flock  together.  The  Devil  is  fubtil,  and 
having  a  fubtil  Intention,  thought  therefore  that  the  Serpent,  being  like- 
wife  fubtil,  was  billable  for  the  executing  of  his  wicked  Defign.  There 
is  great  Subtilty  afcribed  unto  the  Serpent  -,  fo  well  in  defending  itfelf,  as 
in  hurting  of  others.  In  defending  itfelf,  when  hcwantsto  change  his  Hide, 
then  creepeth  he  between  two  Stones,  when  his  Eyes  arc  dim,  becaufe  he 
is  all  the  Winter  in  dark  Holes-,  then.rubbeth  he  them  in  the  Spring  with 
Fennel,  whereby  they  become  clear  again  •,  when  any  one  will  beat  them 
with  a  Stick  or  Stone,  then  is  he  moll  careful  of  his  Head,  wrinkling  his 
Body  round  it,  knowing  that  he  cannot  live  after  his  Head  is  hurted  ;  he 
keeps  always  his  Foifon  in  his  Throat,  that  he  can  have  it  ready  when  it 
is  wanted  ;  when  he  goes  to  drink  he  lays  down  firit  his  Poifon,  which  he 
takes  up  again  after  he  has  drunk-,  he  (lops  his  Ear  with  his  Tail,  that  he 
fhall  not  hearken  to  the  Voice  of  Charmers,  charming  ever  fo  wifely  -, 
he  does  not  (lay  in  his  Holes,  neither  in  unfrec|uented  Places,  but  always  by 
the  Paths  by  the  Way-,  fuch  Subtilty  can  we  find  by  the  Serpent  after  the 
Fall  -,  muchfubtiler  has  he  then  been  before  the  Fall    In  this  natural  Ser- 

The  old  Serpent^ 
out  of  this  natural 
Serpent.     We  fee, 

2.  The  Addrefs  of  the  Serpent  to  the  Woman.  Eve  was  made  of  God 
Millrefs  over  all  the  Creatures  ;  and  was  therefore  not  afraid  of  the  Ser- 
pent, whom  fhe  knew  to  be  one  of  the  Creatures,  but  flie  was  not  aware 

jTim.Ii.14.  of,  that  it  was  the  Devil  who  fpoke  to  her  out  of  the  Serpent  -,  fhe  was 
aftonifhed,' thinking  there  was  fome  Miftery  in  it  -,  wherefore  St,  Paul 
fays-,  Adam  was  not  deceived,  but  the  Woman  being  deceived  was  in  the 
TranfgreJJion.  The  Meaning  is,  that  Adam  was  not  deceived  of  the  Ser- 
pent, but  perfuaded  of  the  Woman.     We  fee, 

3.  The  Speech  of  the  Serpent  to  the  Woman.  The  Devil  ufeth  not  here 
his  own  Words  to  Eve,  intrcating  an-d  perfuading  her  to  eat  the  forbidden 
Tree's  Fruit:  No,  but  he  ufes  God's  V/ords -,  faying,  J'V^^,  hath  God  /aid: 
He  fpeaks  toher,  Hry?,by  V^^'ayof  quc(lioning,as  if  he  would  fay,  fhould 
that  be  the  true  Intent  of  God's  Words,  that  ye  fliould  not  eat  of  that 
one  fmgle  Tree,  fince  he  has  given  you  free  Leave  to  eat  of  all  the  other 
Trees  in  the  Garden  .?  Certainly  Eve  thou  haft  not  underflood  God's 
Words  rightly  -,  he  never  intended  to  bereave  you  the  Ufe  of  the  beft 
Tree,  ard,  if  he  had  even  faid  fo,  it  is  not  his  earneft,  and  even  if  it  was 
his  earneft,  what  great  Crime  would  that  be  to  eat  of  one  Tree's  Fruit, 
more  than  of  another  ?  Should  that  be  fo  dangerous  that  God  fhould 
forbid  it  under  threatning  of  fuch  fevere  Punifhment  -,  that  cannot  be, 
it  is  a  bad  Conftrudion  of  your  own.  Secondly,  by  denying  the  Words  of 
God,  faying  to  the  Wom^^n  -,  Ye  fhall  not  furely  die  :  Ah,  thou  Liar, 
hereof  can  we  fee  and  perceive,  that  the  Devil  is  a  Liar,  Blafphemer, 
DeeeivtT,  aiid  a  proud  Spirit.  He 


Rev.  ix.  7,1. 


0/ the  SIN  of  our  FIRST    PARENTS.  102 

He  Is  a  Liar  5  for  he  fays,  Tejhall  not  furely  die.  Whereof  we  all  are 
convinced  to  the  Contrary  ;  therefore  did  our  Saviour  call  him,  ^  Liar, 
and  Father  of  Lies  •,  for  he  was  the  firft  Inventor  of  Lies. 

He  is  a  Blafphemer.  His  Words  are  always  againft  God  ;  God  had 
faid,  Te  JJj  all  furely  die  ;  he  fays  the  Reverfe,  Tefhall  not  furely  die.  Is 
not  this  the  greateft  Blafphemy  ? 

He  is  a  Deceiver.  He  fpeaks  one  Thing  and  thinks  another  -,  he  gives 
good  Words  of  a  falfe  Heart,  and  covers  hishellifh  Intention  with  Honcy- 
Words.  He  muft  therefore  be  the  King  of  the  Locufls.,  who  hadF^^j  as 
the  Faces  of  Men  \  and  Hair  as  the  Hair  of  Women.^  and  Teeth  as  the  'Teeth 
of  Lions.,  and  Tails  like  unto  the  Scorpions,  with  Stings  therein. 

He  is  a  proud  Spirit.  He  places  Tiis  own  Words  before  God's,  and 
will  be  believed  before  God  ;  as  herein  our  Text.  Thirdly,  Speaketh  the 
Devil  to  Eve  by  turning  the  Word  of  God,  faying,  God  doth  know 
that  in  the  Day  ye  eat  thereof^  then  your  Eyes  fhallbe  opened  :  And  yefhall 
be  as  Gcds,  knozving  Good  and  Evil  ;  God  had  never  faid  this*,  but  barely 
forbidden  the  eating  of  the  Fruit,  under  Punifhment  of  a  fure  Death.  Alfo 
did  the  Devil  deceive  Eve,  and  brought  her  to  doubt  on  God's  Words  ; 
and  fhe  contented  at  lad.  Every  one  muil  therefore  be  cautious  for  the  firfl 
Indigations  and  Temptations  of  the  Devil,  and  let  his  Saying  be  ever  fo 
flatterirfg  and  pleafing,  yet  muft  we  be  on  our  Guard.  He  appears  as  a 
Fox,  but  turns  at  laft  to  a  Lion.  Hence  follows  two  Queftions,  namely, 
WhatCaufc  there  was  for  Man's  Fall  ?  And,  what  Method  the  Devil  ufes 
commonly  in  his  Temptations. 

The  firft  Queftion  is  ;  What  Caufe  was  there  for  Man's  Fall  >  Not  God  : 
For  he  had  abfolutely  forbidden  the  eating  of  the  Tree's  Fruit.  And  what 
God  forbids,  he  will  not  have  done.  Befidcs,  God  had  threatened  the  eating 
thereof  v>'ith  certain  Death.  Therefore  ftiall  no  Man  fay  ;  It  is  through  the 
Lord,  that  I  fell  away  ;  For,  thououghteft  not  to  do  the  Things  that  he 
hateth ;  and  he  hath  no  need  of  the  finful  Man.  But  there  is  three  Caufes 
of  the  Fall  of  our  firft  Parents ;  as,  iji.  The  DcVil.  2dly,  Themfclves. 
And,   3^/y,  The  natural  Serpent. 

The  firft  Caufe  of  the  Fall  of  Adam  and  Eve  was  the  DeviJ,  who  did 
deceive  then»  -,  he  did  ufe  two  moving  Arguments  to  deceive  them  with 
the  firft,  was  that  in  fhewing  them  the  great  Advantage  tliey  would  have 
thereby  -,  that  they  flootild  be  as  Gcds.  The  fecond,  the  lofing  or  mif- 
fing of  the  Punifhment,  wherefore  they  were  afraid  that  they  fliould  not 
die.  The  Devil  knew  full  well,  that  if  he  could  but  remove  tncir  Dread 
of  the  Wrath  of  God,  he  then  might  eafily  prevail  upon  them,  and  To 
obtain  his  Defire  and  Intention. 

The  fecond  Caufe  was  Adam  and  Eve  themfelves,  who,  of  their  own 
Free- Will,  without  any  NecefTity,  did  confent,  and  tranfgrefs  the  Com- 
mand of  God  ;  which  they  eafily  could  have  obeyed,  for  God  had  given 
them  Power  enough  to  withftand,  and  a  Free- Will  to  do  as  they  would  ; 

•P  2  therefore 


I03  '    Of  fbe  S  11^  cf  our  FIRST  VAKENTS. 

therefore  are  they  the  Caufe  of  their  own  Fall,  fince  they  did  abufe  their 
Free- Will.  Will  any  one  fay,  God  confented    hereto,  fince  he  could  cafily 
have  prevented  it  if  he  was  willing  ?  We  anfwer  hereto,  That  the  Caufe 
cannot  be  afcribed  to  God,  who  had  confented  thereto  •,  for  he  had  given 
them  Strength  and  Power  enough   to  withftand   all   Temptations,  fince 
they  were  created  in  his  own  Likenefs.    I  will  illuftrate  this  with   a  Simi- 
litude :  When  a  King  builds  a  Fort  or  Caftle,  and  provides  therein  nc- 
ceflary  Means  for  the  Defence  thereof  againil  an  Enemy  who  is  approach- 
ing, and   orders,  in    the  mean  while,  the  Governor,   not,   on  Pain  of 
Death,    to  deliver  the  City  to  the  Enemy  j  could    the  King  be  blamed  if 
the  Governor  was  to  furrender  ?  No  •,  is  not  the  Fault  in  the  Governor 
who  a£lcd  againft  Orders  ?  And   the  King,  who  had  furniflied  the  Place 
fo  well,  is  blamclefs  -,  but  the  Governor  is  worthy  to  be  puniflied  :  Like- 
v/ife  is  it  with  the  Fall  of  our  firft  Parents ;  God  had  created  them  in  his 
own  Image,  where-through  they  were  adorned  with  fuch  precious  Gifts, 
that  they  could  have  v*'ithftood  Temptations.    Tliey   knew  God's  Coni- 
mand  ;  God  was  not  obliged  to  defend  or  guard   them,  for  that  would 
have  been,  as  if  the  Image  of  God  was  not  in  full  Perfedion  in  them  •, 
therefore  their  Fail  can  be  afcribed  to  none  eife  but  their  own  abufing  of 
their  Free-Willj  neither  would  God  have   prevented  their  Fall,  becaufe 
he  wanted  to  prove  their  Obedience  :  The  Command  was  not  fotiifficuit 
but  that  they  could  cafily  have  obeyed   the  fame.     The  Command  that 
God  gave  after  the  Fall   to  Abraham,  concerning  the  facrificing  of  h>is 
Son  Ifaac^  was  more  difficult  and  hard  •,  yet  he  was  willing  and  ready  to 
obey,  and  would  have  fulfilled  the  fam.e,  if  God  had  not  hindered  him  in 
the  Faft.  Jonadab,  the  Father  of  the  Rschabites,  commanded   his  Sons, 
and  their   Ppfterity,  that   they    fliould  drink  no  Wine ;  this  Command 
they  did  obey,  and  even  when  the  Prophet   Jeremiah,  according  to  the 
Ter  XXXV  6.  Command    of  the  Lord,   did  afk  them  to  drink  W^ine,    anfwered  ;  JVe 
will  drink  no  V/ine :  Much   eafier   could  Jdam    and   Eve,   being  in  the 
State  of  Innocence,    have  obeyed  the  Command  of  God,  concerning  the 
eating  of  the  forbidden  Fruit. 

The  third  Caufe  is  the  natural  Serpent,  in  whom   the  old  Serpent  the 

Devil  was  hid.  Mofes  mentions  the  Serpent-,  and  that  it  was  a  natural  Ser- 

Gcn.  iii.  H- pent,  we  can  fee  by  the  Curfc  God  pronounced    againft  him  •,  Upon  thy 

Belly  flj alt  thou  go,  andDuJiJhalt  thou  eat  :  And,  that  the  Devil  was  in 

Tohnv'ii  i     ^^'^^  Serpent,  v/e  can  prove,  partly,  that   the  Serpent  fpoke  -,    partly  of 

"''"'  ^'^  the  fubtil  Speech  ;  partly  of  the  Saying  of  our  Saviour  ;  That  the  Devil 

2  Cor.  xi.  n  ^^  ^  Murderer  and  Liar  from  the  Beginning:  And   partly   of  the  Words 

Rev.  XX.  2.  of  St.  Paul  \  The  Serpent  beguiled  Eve  through  his  Subtilty  ;  and  there- 

fore  is  the  Devil  called.  An  old  Serpent. 

The  fccond  Qucftion  is  ♦,  What  Method  the  Devil  ufes  commonly  in 
his  Temptations  ?  This  we  ought  to  obfervc  well,  the  better  to  guard 
ourfelvcs,  fince  it  helps  gready  towards  the  obtaining  a  Vidory,  rightly 
to  know  the  Strength  of  our  Enemy  ;  and  we  fiiall  find  that,  i/. 


0/tbe  Sll^  of  our  FIRST    PARENTS.  104 

lyf,  The  Devil  attacks  Men  always  on  the  weakell  Side,  for  his  better 
Advantage:  He  entered  firft  into  a  Parley  With  Eve,  and  not  with  Jdam', 
he  thought  her  the  weakeft  of  them  both,  and  therefore  the  cafieft  to 
perfuade  ;  Pie  ads  always  in  his  Temptations  the  Part  of  an  experienced 
General;   therefore  we  fliould  always  be  watchful  and  careful,   Jnd  take  . 

on  the  whole  Armour  of  God  :  For  the  Devil  can,  of  little  Caufe,  take  'P  •  ^^-  '3- 
Opportunity  to  tempt  us. 

tdiy.  The  D«vil  begins  moftly  with  fmall,  but  ends  with  great  Temp- 
tations. He  made  Eve  believe  firft,  that  the  eating  of  the  Tree's  Fruit 
wasnot  fuch  a  great  Crime  as  Ihc  imagined.  When  he  tempted  our  Sa- 
viour in  the  "Wildernefs,  he  began  with  Stones,  but  ended  with  the 
Kingdoms  and  Glory  of  the  World.  Judas  began  with  a  Kifs,  but  ended 
with  a  Halter.  We  fhould  therefore  withftand  Temptations  in  the  very 
firft  Beginning,  and  not  let  the  Devil  Ipend  the  leaft  Thread  in  our 
Thoughts  i  for  he  will  at  laft  make  Cords  thereof  to  bind  us  with.  Had 
Eve  flopped  her  Ears  from  the  Serpent,  then  ftie  would  not,  nor  her  OfF- 
fpring  afier  her,  have  heard  of  fo  many  Misfortunes,  that  happened  daily 
in  the  World. 

3^/y,  The  Devil  brings  forth,  and  makes  ufc  of  the  Word  of  God ; 
but  he  either  alters  it,  takes  from  it,  or  adds  to  it,  as  he  feesmoft  advan- 
tageous. He  began  in  his  tempting  of  our  Saviour  with  God's  Word, 
but  left  out  what  he  found  ag^.inft  himfelf.  When  Pirates  intend  Mifchief, 
then  do  they  hang  out  falfe  Colours  -,  fo  doth  the  Devil,  when  he  ufes 
God's  Word  •,  and  he  will  always  giin  thereby,  if  we  are  not  on  our 
Guard  -.  And  how  horrible  the  Fall  of  our  firft  Parents  was,  we  can 
better  difcern,  when  we  confider  the  following  Circumftances,  ofthefecond 
Part  of  my  Difcourfe  ;  which  is,  Part    II, 

11.   Hov/  Adam  and  Eve  were  perfuaded,    and  did  confent. 

Here  we  have  to  confidcr  the  following  -,  Firji,  who  did   Sin  ;  and. 
Secondly,  The  Crime  or  Sin  itfelf. 

I.  Who  did  Sin.     Adam,  Eve,  and  all  their  Pofterity. 

Eve  made  the  firft  Step  towards  the  Fall ;  firft,  by  entering  into  Parley 
with  the  Serpent.  We  may  fuppofe  that  Eve  was  walking  in  the  Garden, 
admiring  the  beautiful  Creation  that  was  given  under  the  Dominion  of 
Men  ;  at  laft  ?at  came  to  the  forbidden  Tree,  where  ftie  ftood,  beholding 
the  Tree,  and  wondering  at  the  Fruit  thereof  ;  and  likewifc  meditating 
on  God's  Command  concerning  the  eating  thereof  :  Thereon  appeared 
the  Serpent,  and  entered  into  Difcourfe  with  her,  and  at  laft  deceived 
her.  We  can  fee  hereof,  that  it  is  not  good  to  enter  into  Fanjiliarity  or 
Difcourfe  with  the  Devil,  for  he  is  too  fubtil  for  us.  Secondly,  by  de- 
parting from  the  Word  of  God.  He  is  certain  that  Eveh?id  no  Thoughts 
of  departing  from  God's  Words,  neither  of  tranfgrelTing  the  Command; 
for  we  can  lee  that  Ihe  began  in  her  own  Defence  with  the  Words  of  God; 
had  Die  continued  fo,  fhc  would  have  withftood    the  Temptation  ;  but, 

when . 


J05  Of  fbe  SIN  cf  cur  FIRST    PARENTS. 

when  flie  afterwards  began  to  fickle,  firflwith  adding  to  the  Word  of 
God,  namely,  neither  Jhall ye  touch  it  •,  and  then  with  a  fort  of  a  doubtful 
May- be  •,  Left  ye  die.  Then  found  the  Devil  iteafy  to  deceive  her  •,  When 
we  begin  to  doubt  on  the  Word  of  God,  then  beginneth  our  Faith  to 
diminifh,  and  when  that  diminifhes,  then  cometh  the  Devil  nearer  and 
nearer  •,  as  we  can  perceive  of  Eve  •,  as  foon  as  fhe  began  to  doubt  on  the 
W^ords  of  God,  then  began  bad  Defire  for  the  forbidden  Fruit  to  rife  in 
her  Thoughts  -,  forfo  ftands  it  in  our  Text  :  She  f aw  that  the  '^ree  was 
good  for  Food,  and  plea f ant  to  the  Eyes,  and  a  Tree,  to  be  defired  to  make 
€ne  wife.  We  fhould  therefore  remain  firm  by  the  Words  of  God,  and 
not  add  to  it,  nor  take  from  it,  for  we  fhew  the  greatefl  Obedience  to 
God  thereby. 

AdcfTi's  Fall  is  dcfcribi-d  with  few  Words.   And  jhe  gave  alfc  unto  her 

I  Tim.  ii.  14.  Hujhand  with  -her,  and  he  did  eat.  Altho'  Adam  was  not  deceived  of  the 
Serpent  by  the  Woman,  yet  was  their  Oime  alike,  as  the  IfTue  has  con- 
vinced us  of.  None  of  them  could  be  excufed,  for  they  tranigreiled  both  j 
Adam  avfled  here  foolidi,  thoughtlefs,  and  defpifmg. 

Foolifh.  For  he  obeyed  his  Wife  more  than  God,  and  fhe  wed  thereby, 
that  he  loved  her  more  than  God.     He  is  more  to  blame,   than  Sol.mon 

iKingsxi.  4.  v/as,  whole  Heart  was  turned  away  from  God  by  his  IVives. 

'J'houghtlefs,  He  took  the  Fruit  from  Eve  m  his  Hands,  not  confidering 
from  what  Tree  it  was  taken. 

Defpi/ing,  He  faw  that  Eve  did  not  die  on  the  Spot,  according  to  the 
Threatening  of  God,  and  therefore  doubted  on  the  Truth  thereof.  Hereof 
we  can   now    be  convinced,   that  departing  from  the  Word  of  God    is  a 

Luke  vi  %q.  ^^gn^riing  to  all  Sin.  It  went  worfe  here,  than  our  Saviour  fays  :  When 
the  Blind  leads  the  Blind,  they  both  fall  into  the  Ditch  :  Adam  and  Eve  did 
not  alone  fa'U  into  the  Ditch  of  God's  Judgment  through  their  Tranfgref- 
fion,  but  alfo, 

I  Cor.  V.  6.      Their  whole  Offspring  were  brought  thereunder  :  For  us  a  little  Leaven 

Ifa.  xviii.  2.  kaveneth  the  whole  Lump  of  Dough  -,  So  has  the  TranfgrefTion  of  Adam 
and  Eve  corrupted  all  Mankind  ;  and  it  goes  as  the  Prophet  fays  •,  'The 

Rom.vii.  14.  f^i/j^fs  j^^d^g  gaign  Jower  Grapes,  and  theChildrens  Teeth  are  fet  on  Edge. 
For  we  have  all  finned   in  Adam,  and  are  difobcdient,   defiring  what  is 

Cen.viii.21.  forbidden,  yea.  The  Imagination  of  Man's  Heart  is  evil  from  his  Youth. 
2.  The  Crime  of  Sin  itfelf,  confiffcing  in  thefe  three  Parts  •,  Firfl,  th^ 
departing  from  God  :    Secondly,  the  eating  of  the  forbidden  Fruit,  and, 
Thirdly,  in  the  tranfgrefTing  of  all  the  Commandments. 

In  departing  from  God.    When  Eve  believed  the  Serpent,  fhe  departed 

from  God,  in  doubting   his  Word,  and   God  departed  again  from  her-, 

whereupon   followed  Darknefs  and  Unbelief,   and    Eve  became    as  an 

^'^'     ■  unclean  Thing,  and  her  Righteoufnefs  ai  filthy  Rags,  and  faded  as  a  Leaf. 

James  i    m.      ^^  the  eating  the  forbidden  Fruit.     It  v/ent  with  Eve,  as  St.  James  fays, 
' '  Every  one  is  tempted,  when  he  is  drawn  away  of  his  own  Luft,  and  enticed. 

Then 


Of  the  SIN  of  our  FIRST  .PARENTS.  io6 

'then  when  Luji  has  conceived,  it  hringeth  forth  Sin,  and  Sin,  izhen  it  is 
fiuijhed,  bringeth  forth  Death.  Eve  did  hearken  to  the  Words  of  the 
Serpent,  and  was  taken  in  with  hisSubtilty  ;  thereupon  beheld  fhe  the  Tree, 
and  faw  that  it  was  good  and  pleafant.  Alfo  did  the  Sin  enter  from  her 
Sight  into  her  Thoughts,  and  from  herThoughts  into  her  Heart,  with  bad 
Defire  to  cat  and  tafte  thereof,  which  fhe  at  laft  fulfilled.  Wc  can  fee 
hereby,  how  gradually  Sin  cometh  •,  it  arifes  firft  in  the  Thoughts,  then  in 
the  Heart  with  bad  Defire  to  fulfil  the  fame  ;  then,  after  our  Inclinations 
are  gratified,  foUoweth  Death;  therefore  (hould  we  always  withftand  wicked 
Thoughts,  that  may  arifc  in  us,  that  they  may  make  no  Progrefs.  It 
feemeth  a  fmall  Crime  to  cat  of  a  Tree's  Fruit  -,  but  in  the  Commands  of 
God,  wc  (hould  look  moftly  on  the  Pcrfon,  who  commands,  and  not  on 
the  Command  itfclf. 

Jn  the  ^ranfgreffing  of  all  the  Ccmmandments.  When  Adam  and  Eve 
broke  the  Command  of  God,  and  eat  of  the  forbidden  Tree's  Fruit,  then 
broke  they  likevvife  all  the  Commandments ;  for  in  this  firfl  Law  was 
conceakd  the  fcccnd  Law,  comprehending  the  Ten  Commandments, 
and  made  themfelvss  liable  by  their  TranfgrcfTion  to  the  Judgment  pro- 
nounced ;  which  brings  me  to  the  third  Part  of  my  Difcourfe  ;  which  is, 

III.  What  Punilliment  followed  thereon.  Part  IIL 

We  read  in  our  Text,  And  the  Eyes  of  them  loth  were  opened,  and  they 
knew  that  they  were  naked.  Their  Confcience  awakened,  and  they  faw 
how  much  Good  they  had  lofl,  and  how  much  Evil  they  had  brought  on 
themfclves  and  their  Offsprifig,  with  their  Difobedicnce.  We  fee  here,  that,. 

Firf^,  Their  Eyes  were  opened,  namely,  the  Eyes  of  their  Confcience, 
and  of  their  Body.     The  Eyes  of  their  Confcience  were  opened  :  They 
remembrcd  two  Things,   \fl.   The  Com.mand  oi  God,    whereafter  they 
were  to  live  ;  and    idly.  Their  Sin,  v/herewith   they  had  tranfgreffed  ; 
and    did  conclude  thereby,  that   the  Punifliment  wherewith    they   were 
threatned,  would  certainly  follow  ;  For,  what  is  Confcience  but  a  Con- 
ciufion  in  our  Thought,  that,  confidering  on  one  Side  the  Commandment,' 
and  on  the  other  Side  the  TranfgrefTion  cf  fuch  Comimandment,  there 
follows    thereon,    the    Ccnclufion   of  a   Punilliment  ?    Hereby     arofe 
Terror  in  their  Confciences,  fo  that  they  did  hide  themfelvcs  among  the 
Trees  in  the  Garden  :  For  the  Wicked fleeth  when  no  Man  purfueth  •,  and  Gen.  iii.  8. 
every  One  that  doeth  Evil,  hateth  the  Light.     Their   Hearts    did    fhake  Piov.  xxviii. 
like  the  Trees,  and   they  trembled    even   like  a  fhaken  Leaf,  and  could  •• 
complain  as  King  Saul :  fVe  are  fere  diflreffed,  for  God  is  departed  frctn^^^^  "^'  ^.^.' 
us.     The  Confcience  regulates  itfelf  by  our  Actions,    like  our  Pulfe  after  ^f'"^'^'^  "'' 
our  Health,  and  the  Difpofition  of  the  Body.     If  we  do  right,  it  excufes  Kcni.  ii.  15. 
ns  ;  but  if  we  do  untight,  it  accufes  us,  and  condemns  us.     Adam   and 
Eve  had  no  Accufers,  yet  rhey  were  afraid  and  hid  themfelves.  Whereby 
came  their  Fright  on  them  ?  By  theirConfciences,  making  thisConclufion-, 
He  that  tranfgrefTes  the  Command  of  God,  is  liable  to  Puniaiment.  We 

havQ 


Gen 


107  Of  fbe  Sll^  of  cur  FIRST    PARENTS. 

havv'i  tranfgrefled  the  Command  of  God  with  eating  of  the  forbidden  Fruit  j 
therefore  are  we  liable  to  the  Punifhment  pronounced  by  God,  which  is, 
2''e  Jhall Jurely  die.     Such  a  Power  has   the  Confcience,  and   every  one 
muft  bend  under  it  •,  for  none  can  run  away  from  himfeif.     It  goes  with 
a  troubled  Confcience  as  with  a  Tick  Perfon,  who  changes  his  Bed  often^ 
and  is  carried  out  of  one  Room  into  another,  and  cannot  get  rid  of  his 
Sicknefs  :  The  Confcience  is  as  a  fleeping  Lion,   who,  when  he  awakes 
roars,  and  tears  his  Booty.      When  does  Confcience  awake?  Sometimes, 
when  the  Crime  is  committed,  as  here  in  Jdam  and  Evs^  who,  after  they 
had  eat,  f aw  that  they  were  naked.  When  YJmgManrJfeh  was  led  Captive 
to  Babylon^  then  awakened  his  Confcience,  and  he  prayed  unto  the  Lord  his 
Gen.xlii.21.  God  J   fometimes  long  after.      The  Confcience  oiJcfepFs.  Brethren,   did 
not  awake  before  Twenf,y-thr^e  Years  after  they  had  fold  him  :   Sometimes 
2  Sam.  xvn.  ^]^q^  q^j.  propofal  mifhappens  ;  as  Ahithophel.   The  Thief,  who  was  taken 
Luke    xxiii  '"  ^  Murder,  fiid,    when  his  Contcience  awakened  \    We  receive  the  due 
41.  Reward  of  our  Deeds.      Sometimes  does  the  Lord   himfeif  awaken    our 

Confciences,   either  by  an  our  ward  Token,  or  an  inward  Thought.  By  an 
outward  Tok^n.,  as  here  in  Adam  and  Eve.,  who,  when  they  heard  the  Voice 
'  cf  the  Lord  God  walking  in  the  Garden^  hid  thefnfelves  among  the  Trees. 
Daniel  v    6   ^^^^"^  ^.ing  Beljhazar   taw  the  Part  of  the  Hand^    that  wrote  upon  the 
'  P laijler  oftheWall,  then  became  his  Confcience fo  terrified^  that  his  Countenance 
did  change.,  and  the  Joints  of  his  Loins  were  loojed.,  and  his  Knees  fmote  one 
Num.    xx'ii.  agai^ijl  another,    Baaiam* s  C  oi-){c\enCQ  was  awakened  by  the  opening  of  his 
^'      .         Afs's  Mouth ',  und  St.  Peter' shy  2i  Cock's  Crow.     By  an  inward  Thought, 
^"^'"^^  either  of  iheAdtion,  which  we  find  is  not  right,  as  Judas  ;  or  of  the  Place 
Hab.  ii.  11.  where  the  Crime  is  committed,  as  the  Prophet  fays  ;  The  Stone /hall  cry  out 
of  the  Wall.,  and  the  Beam  out  of  the  Timber  floall an jwer  it.   But  the  Con- 
fcience fhall  never  continue  fleeping  always.  We  can  v^cU  fubdue  our  Con- 
fcience for  fgmeTime,  but  we  can  never  deflroy   it  -,  although   we  may 
make  him  fallafleep,  like  a  drunken  Man  •,  but  v^hen  he  awakens,  he  will 
be  worfe  :    As  one  who  has  got  a  Thorn  in    his  Foot,   the  longer  it  has 
flaid  in,  the  more  Pain  it  caufes  ;  and  is  therefore  more  dangerous. 

The  Eyes  of  the  Body  were  opened.  They  knew  that  they  were  naked. 
They  were  naked  before  the  Fall,  but  this  Nakednefs  was  an  Honour  to 
them  \  but  after  the  Fall  it  became  a  Shame,  therefore  did  they  few  Fig- 
leaves  together.,  and  made  themfelves  Aprons.  Here  began  the  Strength  of 
God's  Judgment  to  have  Effe6l  on  their  Bodies :  They  did  nqtdie  on  the 
Spot,  yet  the  MefTenger  of  Death  began  to  work  in  their  Bodies,  and 
made  them  rememb-^r  that  they  fhould  die.  Their  Souls  were  naked,  they 
lofb  the  Garment  of  Holinefs  and  Righteoufnefs,  wherewith  they  were 
Lukex.  30.  adorned  in  their  Creation  •,  and  became  like  the  Man  fallen  amiOng  the- 
Murderers.  As  one  ftarcing  up  in  the  Air  after  wihat  he  cannot  reach, 
falls  in  a  Pit  -,  fo  did  Adam  and  Eve,  driving  after  what  they  could  not 
obtain,  fall  into  the  Pit,  that  the  Devil  had  dug  for  them  •,  namely,  in  the 
Wrath  of  God.  Second, 


Of  fbe  SIN  of  our  FIRST    PARENTS.  lo^ 

2.  They  were  afraid  of  God.  They  did  converfe  with  God  before  the 
Fall,  as  Children  with  tlieir  Father  :  But  now  after  the  Fall  they  flee 
away  from  him,  like  Criminals  from  afevere  Judge  •,  and  hid  themfelves, 
as  if  God  could  not  fee  nor  find  them.  Hereof  wecan  perceive,  the  Dark- 
nefs  in  their  Underftanding,  which  they  received  inflead  of  their  former 
Wifdom.  Jdam  was  now  become  fo  wicked,  that  when  the  Lord  called 
him,  inflead  of  giving  God  full  Flonour,  and  confefTing  his  Crime,  he 
thought  to  hide  the  fame  j  and  when  he  found  that  would  not  do,  thea 
wanted  he  to  cxcufe  himfelf,  and  to  lay  all  the  blame  on  the  Woman,  and 
confequently  on  God,  of  whom  fhe  was  given,  faying  ;  Tbe  Woman^ 
whom  thou  gavefi  to  be  with  me,  fhe  gave  me  of  the  Tree^  and  I  did  eat. 

3.  They  were  afraid  of  the  Severity  of  the  Judgment,  ye  Jhall  furely 
die.  Adam  did  not  die  at  once,  but  lived  Nine  Hundred  and  Thirty  Years 
after,  yet  found  he  the  Effe6t  of  Death,  as  well  in  his  Body  as  Soul.  In 
his  Body,  wi^hSicknefs,  Misfortunes,  and  hard  Labour.  In  his  Soul,  with 
difpairing  to  overcome  that  which  the  Lord  was  fo  gracious  to  promife, 
The  Seed  of  the  Woman  jhall  htuife  the  Serpent'' s  Head.  This  Promife 
was  the  only  Comfort  to  Adam  and  Eve,  and  every  one  fhall,  by  a  true 
Faith  in  the  fame,  be  faved  to  Life-everlafling. 

*the  Lord  help  us  gracioujly  in  all  our  Need  and  Wants,  both  temporal 
and  fpritual,  and  free  us  from  the  eternal  Death  and  Damnation,  for  the 
fake  of  our  blejfsd  Saviour  Jefus  Chrifi,     Amen. 


XI;    $  E  R  M  O  N; 


,09  ©/•  ?^?  O  R I G I N  A  L    S  I N. 

XI.     SERMON. 

O    F 

r/5^     ORIGINAL     SIN. 

The  Text,  Psalm,  LI.  5th  Verfe. 

Behold,  I  was  JJjapen  m  Iniquity  :    And  in   Sin   did  tny   Mother 

co72ceive  me. 


A 


Introduction. 

S  the  'Tree  is,fo  is  its  Fruit :  AgoodTree  doth  not  bring  forth  bad  Fruit, 
neither  a  bad  Tree  good  Fruit.  Ourfirft  Father  Jdam  was  in  the 
Beginning  a  good  Tree  •,  he  was  created  after  the  Likenefs  of  God 
in  RighteoLifncfs  and  Holinefs,  bin  he  became  through  his  own  Folly,  a  bad 
Tree,  full  of  Sin  and  bad  Defires,  and  we  his  Offspring  are  become 
like  him  ;  as  the  Apoftle  St.  Paul  (ays  to  the  Romans,  Chap.  v.  12. 
u^s  by  one  Man  Sin  entered  into  the  IVorld,  and  Death  by  Sin,  and  [9 
Death  pajfed  upon  all  Men,  for  that  all  have  finned.  The  Apoftle  lays 
before  us  three  Things,  in  thefe  Words ; 

Firfi,  The  Root  and  Origin  of  all  Sin.  All  Evil  in  the  World,  either 
Sin  itfelf,  or  Punifliment  for  Sin,  namely,  Sicknefs,  Plague,  War,  Hunger, 
and  at  laft  Death,  are  entered  into  the  World  by  Adam  and  Eve  ;  for 

^  ■■  they  were  both  but  one  :  Wherefore  Adam  faid  •,  This  is  Flejh  of  my  Flefh, 
and  Bone  of  my  Bone.  Syrach  fays  ;  By  the  Woman  came  the  Beginning 
of  Sin,  and  through  her  we  all  die.  Syrach  has  regard,  in  thefe  Words,  to  - 

1Tim.ii.14  the  Order  in  the  Sin-Fall  of  Adam  and  Eve  :  For  Eve  was  deceived firfi, 
and  afterwards  Adam  ;  yet  bears  Adam  the  Fault  thereof,  fince  Sin  was 
tranfplanted  by  him  in  Men,  and  they  have  the  Original  Sin  from  him. 
And  the  Tranfgrefllon  o^  Adam  in  Paradife\s  become  ours  by  Heirfhip. 
Ad^m  finned  when  he  took  tlie  forbidden  Tree's  Fruit,  and  eat  thereof, 
whereby  he  loft  the  Image  of  God,  and  for  fear  of  Judgment,  hid  himfelf 
among  the  Trees  in  the  Garden:  We  have  Tinned  in  Communion  with 
Adam,  for  we  were  in  him,  and  are  his  Offspring,  and  are  become  guilty 
in  the  fame  Punifhment  of  Sin  like  him  ;  likewife  have  Part  with  him 
in  the  Promife  concerning  the  Seed  of  the  Woman. 

Second^ 


0/ f/^^  ORIGINAL   SIN.  no 

Second^  How  this  Evil  has  fpread  itfelf  over  the  whole  World,  and 
pafled  upon  all  Men.  Not  one  of  Adani'^  Children  is  free  from  Sin  :  Who 
can  give  a  clean  of  an  unclean  ?  Not  one^  When  Adam  did  promote  his 
Generation  by  Procreation,  then  did  he  in  the  Moment  of  Conception, 
communicate  the  Original  Sin  to  them.  And  Adam  begot  Children  in  his 
ownLikenefs.  Now  if  the  Likenefs  of  y^^^;«  after  the  Fall  was  finful,  there- 
fore could  his  Children  not  be  otherwife.  Alfo  is  then  Evil  brought  down 
from  Generation  to  Generation,  and  is  pafled  upon  all  Men.  Whereupon 
followeth,  -^ 

'Third,  Punilhment  ;  Death  entered  into  the  World,  and  pafled  upon 
all  Men.  Asa  great  Warrior,  who  after  a  Vidory  enters  into  the  Camp 
of  the  Conquered,  and  cuts  down  and  deftroys  every  one  without  Excep- 
tion of  Perfons.  The  holy  Children  of  God,  have  always  complained 
heavily  over  the  Original  Sin,  Sind  in  Particular,  the  Pfalmifl:  KingZ)<2wV, 
in  our  Text,  whereof  we  will  fpeak  under  thele  Two  Heads, 

First,  That  there  is  an  Original  Sin. 

Second,  Wherein  the  Original  Sin  conjijis^  and  how  it  deforms  Men. 
Explanation  of  the  Text.     Part  I. 

I.  That  there  is  an  Original  Sin. 

T'he  Children  ought  not  to  lay  up  for  the  Parents,  hut  the  Parents  for 
the  Children.  Abraham  gave  unto  his  Son  Ifaac,  all  that  he  had.  King  2Cor..\ii.i4. 
Jehofjnphat,  gave  unto  his  Children  many  Gifts  of  Gold,  Silver,  and 
Jewels.  But  our  firft  Parents  Adam  and  Eve,  liave  left  unto  us  their 
Offspring,  a  miferable  Heirlliip,  namely,  the  Original  Sin  ;  whereof  the 
Pfalmift  complaincth  in  our  Text,  faying,  Behold,  I  am  fjjapen  in  Ini- 
quity :  And  in  Sin  did  my  Mother  conceive  me.  The  Spirit  of  the  Lord 
will,  with  the  Word  Behold,  fhew  us  as  with  a  Finger,  Adam  and  Eve^ 
who  tranfgrefled  firft,  and  thereby,  loft  the  Image  of  God,  and  after- 
wards begot  Children  in  their  own  Lik.jnefs  in  Sin  ;  which  is  extended  to 
us  all.  The  Pfalmift  will  fay,  thereby:  Behold  my  miferabk  Condition. 
Is  that  a  Wonder  that  1  have  finned,  Jince  I  am  fl)apen  in  Iniquity,  and 
conceived  in  Sin  ?  My  whole  Nature  is  polluted  with  Sin  ;  not  alone  my 
Body,  and  all  its  Members,  but  even  my  Soul,  and  all  its  Faculties,  fo  that 
there  is  not  one  Drop  of  Blood  in  me  but  what  is  finful-,  yea,  the  Malice  is 
bred  in  me,  even  from  the  Moment  of  my  Conception.  Is  not  this  a  charm- 
ing Heirfhip  .?  What  can  be  faid  plainer  .?  The  Pfalmift  fays  not,  / 
have  killed  Urias,  /  have  committed  Adultery  ?  No,  but  he  comprehends 
his  whole  Nature,  as  in  one  Bundle,  faying,  I  am  ffjapen  in  Iniquity,  and 
conceived  in  Sin  :  The  Seed  whereof  I  am  conceived  is,  and  was  polluted: 
The  Clay  whereof  this  my  Veffelivas  made,  was  unclean  and  curfed:  We 
can  prove  of  thefe  Words  of  David, 

I .   That  there  is  a  Sin  derived  from  Adam  and  Eve,  and  extended  to 
all  Men,  cailed,    the  Original  Sin.    ■  Whicli  Sin  wc  of  our  firft  Parents, 

Q  2  '  and 


IH  0///'(?  ORIGIN  AL    SIN. 

and  bring   with   us  into  the  World,  when  we  are  born  ;  yea,  even  the 
Seed  of  our  firft  Parents  is  fo  tranfplanted,  That  the  Seed  of  gut  Parents 
whereof  we  are  conceived,  is  polluted  and  ciirfed.     This  we  can  prove, 
I  7?,  Of  many  other  Texts  in  the  Scripture,  as  well  in  the  Old  as  New 
Gen.v.  3.      Teftament.     We  read  of  ^^^;«  •,  t\\2iX.hebegot  a  Son,  not  after  the  Image 
of  God  in  Holinefs  andRighteoufnefs ;  but  in  his  own  Likenefs,  after  his  Image, 
Since  the  Image  of  Adam  was  after  the  Fall,   become  finful,  therefore 
did  he  beget  fuch-like  Children.     The  Lord  himfelf  complains  over  the 
^^"•^"^■^'- Corruption  of  Man's  Heart,  faying  :    The  Imagination  of  Man" s  Heart 
is  Eiil  from  his  Touth.     The  Word  in  the  ground  Text  fignifieth   not 
alone  Touth,  but  even  Infancy  •,  and  in  another  Place  it  is   continually 
Gen.  vi.  5.  explained.     Every  Imagination  of  the  Thoughts  of  his  Heart  is  only  Evil 
continually.     Is  it  a  continual  Evil  ?  Then  certainly  it  begins  on  the  Day 
of  our  Birth,  and  ends  on  the  Day  of  our  Death.     Job  fays,  Who  can 
Job  XIV.  4.  ^^/^^  ^  Clean  of  an  Unclean  ?  Not  one.     In  a  Hofpital  there  is  none  but 
fick  and  infirm :  Of  leprous  Parents  are  leprous  Children  born  :  Of  an 
unclean  Fountain  flows  forth  unclean  Water  :  Of  a  bad  Tree  comes  bad 
Fruit.     And  thefe  are  the  Words  of  our  Saviour,  That  which  is  born  of 
the  Flefh  is  Fhflj.  The  Meaning  is  ;  They  that  arc  born  of  finful  Parents,. 
are  like  wife  finful  •,  excluded  from  the  Kingdom  of   God,  wanting  the 
Regeneration,  although  they   may    be  born  and  conceived  of  pious  and 
regenerated  Parents  -.  For,  as  a  learned  Father  begets  an  unlearned  Son  ; 
fo  do  regenerated  Parents  beget  unregenerated  Children.  We  can  prove  it, 
2dly,  Of  other  certain   Proofs  grounded  on  the  Word  of  God.    Why 
did  God  ordain  the  Circumcifion  in  the  Old  Teftament?    For  no  other 
Reafon,  than  that  Men  fhould  be  thereby  received  again  into  the  Cove- 
nant with  God  ;  and  without  receiving  this  Covenant,  they  were  to  be 
cut  off  from  the  People  of  God.  Why  was  the  Purification  of  Woman 
after  Child-bearing,  ordained  by  God  }  Not  becaufe  they  became  unclean 
by  Child-bearing,  but  for  the   natural  inbred  Sin,   wherein    Children  are 
conceived  and   born.    Yea,  why    are   Children   baptized    now  a-days  ^ 
Eph.  V.  26.  That  they  may  be  Jan5iified,  and  cleanfed  from  the  Original  Sin,  with  the 
wafhing  of  Water  by  the  Word  in  Baptifn  \  Therefore  is  Baptifm  called, 
Titus  iii.  5.  The  wafhing  of  Regeneration,  and  renewing  of  the  Holy  Ghofl,     We  can 
prove  it, 

'^dly.  Of  Experience.  Confcience  convinces  every  one,  that 
there  is  in  him  a  bad  Root,  and  a  poifonous  Fountain,  wherefrom 
arifes  all  evil  A6lions,  Words  and  Thoughts  -,  and  this  Foundation  is 
Man's  Heart,  which  is  the  Office  of  all  Wickedncfs.  We  can  perceive  it 
of  Children,  that  they  are  naturally  more  inclined  to  Evil  than  Good  ; 
and  that  they  are  more  apt  to  learn  Vice  than  Virtue  ;  and  if  they  had 
their  full  Freedom,  they  would  grow  up  in  all  Wickednefs  and  Immo- 
rality •,  yea,  even  againft  their  own  Parents,  How  unwilling  is  not  a 
Child  to  go  to  School?  What  Labour  and  Trouble  has  not  a  School- 

mafter 


Of  tbf  ORIGIN  AL    SIN.  112 

matter,  with  Tnftriiftions  and  otherways,   to   bring  the  Child  to  what  is 
good?    And  yet  for  all  this,  fome  Children  are   fo  corrupted,  that  No- 
thing will  prevail  upon  them :  All  this  arifes  from  the  inbred  wicked. 
Nature,  polluted  with  Sin. 

I .  We  can  prove  of  our  Text,  That  this  Sin  is  called  the  Original  •» 
not  that  it  has  been  from  the  Beginning  of  the  Creation  -,  for  God  did 
not  create  any  Evil,  much  lefs  Sin  and  Death  •,  neither,  that  Man's  Na- 
ture was  created  Evil,  for  Man  was  created  upright :  But  it  is  called  Ori- 
ginal,   in  regard  to  the  three  following  Realons, 

Firfi^  In  regard  to  the  Root,  which  is,  Jdam  the  firft  Father,  who 
finned  firft,  and  from  him  is  the  Original  Sin  tranfplanted  upon  all  Men  •, 
for  as  Jdam  did  tranfgrefs  againft  the  Divine  Majefty,  fo  are  we,  his 
Offspring,  partakers  not  alone  of  his  Crime,  but  alfo  of  the  PunifhmenU 
Secondly,  In  regard  to  all  Men,  who  never  receive  Life  from  their 
Parents,  except  in  and  by  this  Original  Sin,  which  fprouts  up  with  us 
even  from  the  Moment  of  our  Conception  ;  like  a  bad  Tree,  fprouting 
up  from  a  bad  Seed, 

Thirdly,  In  regard  to  the  acflualSin,  which  is  the  Fruit  of  the  Original 
Sin  :  Foul  Water  of  an    unclean  Fountain  :  Therefore  is  tlie  Original 
Sin  called   by   fcveral  Names  in  the  Scripture  j  as.  The  fecret  I'aults  \^^^^- '^^^•^l- 
bccaufe  it  is  fo  deep  rooted  in  Nature,  that   none  can  rightly  underftand 
the  Power  and  Effed   thereof,  except  God  will  place    it  in  the  Light  of         ^^"   ^' 
his  Countcviance.  Fluman  Nature  may  feem   as  clean  as  pofTible,  yet   is 
the  finful  Corruption  fo  deep  rooted  in  it,   that  we  can  never   get    quite 
rid  thereof,  before  we  depart    this  Life  •,   St.  Paul  caWs  it  j  J  Sin  that^^^'"''^^-'^''' 
dwelleth  in  us.     We  cannot   turn   him   away  like   a  Stranger  •,    it  takes 
Lodging  in  and  by  us,  when    we   are  conceived,    and  will  not  quit  his 
Lodging,  before  the  earthly  Houfe  of  our  Bodies  fhall  be  diflblved,  and     p 
our  Souls  fhall  be  cloathed  with  a  Houfe,  which  is  from  Heaven.   The 
Pfalmift  prays  •,  That  God  will  not  rememher  the  Sins  of  his  Tcuth.    It  is  pfai.  xxv.  7. 
called  Sin  of  Youth,  btcaufe  Sin  appears  always  firfl  in  Youth  ;  as  long 
as  a  Child  lies  in  the  Cradle,  or  is  carried  on  the  Arm,  we  cannot  well 
perceive  the  Original  Sin  j  but  when  the  Child  grows  up  to  Three,  Four 
or  Five  Years  of  Age,  then  does  the  Original  Sin  appear,,  which  muft  be 
correfted  -,  for,  Foolijhnejs  is  bound  up  in  the  Heart  cfTouth  or  Child,  Piov,     xxii 
hut  the  Rod  of  Correthon  fhall  drive  it  far  Jrom  him.  ^5- 

The  old  Church  Fathers  have  called  this  Original  Sin  •,  The  Enmity  of 
the  Serpent  -,  the  eld  Sicknep  ;  the  firfi  Sin  ;  the  inbred  Sin  ;  Nature* s 
Fault  and  Infirmity,  and  the  natural  Evil  -,  not  that  it  is  Nature  itfelf, 
but  becaufe  it  begins  with  Nature.  We  come  now  to  the  fecond  Head, 
II.  Wherein  the  Original  Sin  confifts,  and  how  it  deforms  Mankind. 
We  can  conclude  of  my  Text's  Words,  wherein  theOriginal  Sin  confifts. 
Behold  I  am  fhapen  in  Iniquity,  and  in  Sin  my  Mother  did  conceive  me  : 
Which,   according  to  the  ground  Text,  is ;  My  Mother  is  become  warm 

with' 


^V3  C///'^    ORIGINAL    SIN. 

with  me  •,  thereby  confefTing  and  acknowledging,  that  his  whole^  Nature, 
both  in  Soul  and  Body,  is  polluted  with  Sin  ^  yet  is  this  Original  Sin  not 
Nature  or  Eflence  of  Men,  but  it  is  natural-,  for  we  muft  make  a  Diffe- 
rence between  Nature  and  the  Faults  of  Nature ;  Nature  was  good  from 
God,  but  the  Fault  of  Narure  is  evil  from  the  Devil.  Chrift  took  on  hu- 
man Nature,  but  not  th?  Fault  of  human  Nature  •,  for.  He  was  without 
•Heb.  iv.  15.  Sin  ;  Alfo  is  then  the  Original  Sin,  a  natural,  a  corporal,  a  univerfal,  and 
a  pernicious  Wound. 

It  is  a  natural  Wound.  Tt  is  not  cut  in  our  Clothes,  but  born  in  our 
Flefh  :  And  this  natural  Evil  fhall  remain  in  us,  as  long  as  we  live  in 
this  World. 

It  is  a  corporal  Wound.  Not  that  it  is  alone  in  our  Flefh,  or  in  them 
Parts  ;  which  ^vc  have  in  common  with  the  Beafts,  but  becaule  it  begins 
in  us  at  the  Conception  of  our  Bodies,  and  remains  in  us  until  the  diffol- 
ving  again  of  our  Bodies, 

It  is  a  univerfal  Wound,  and  extends  to  all   Men.   The  greateft  King 

muft  complain  hereof,  as   well   as   the  mcancft  Beggar  ;   yea,  even  the 

Virgin  Mary^  the  Mother  of  our  Saviour,  was  not  tree  from  the  Original 

Sin.  This  Honour  alone  is  attributed  to  lefus  Chrift,  IFbo  is  holy^  harm- 

neD.vu.  20.  ^gj-^  ^^,^  undefiledy  and  feparate  from  Sinyitrs. 

The  Children  of  pious  and  regenerated  Parents,  are  likewife  born  and 

.conceived  in  the  Original  Sin  •,  for  the  begetting  of  Children  is  a  Work  of 

Horn.  xi.  16.  Nature,  and  not  of  Grace.   Well,  fays  St.   Paul^   If  the  Root  he  holy\  fa 

are  the  Branches.     We  mufl:  not  underftand  here,  an  inward  Cleanefs  or 

Purity  of  Heart,  wherewith  Children  fhould  be  born  ;  no,  but  we  muft 

underftand  it,   partly  of  the  Freedom  which  the  Children  of  the  Faithful 

have  before  the  Children  of  Unbelievers  i  namely,   to  be  made  Partakers 

of  the   Covenants  and  Means,  whereby  the  fpiritual   Regeneration   and 

Holinefs  is  given,  partly,  of  the   good  and  holy  Life   of  the  Children 

themfelves,  that  if  they  fhould  walk  in  the  Steps  of  their  pious  Parents, 

they  will  be  holy  Branches  of  a  holy  Root  ;  but  if  not,  then  they  v/ill  not 

be  holy  Branches,  although  the  Root  might  haye  been  holy,   as  we  can 

,  }    viii       ^^^  *^'  ^^^^  Words   of  our  Saviour  to  the  Jews  ;  Jf  ye  were  Abraham*.j 

'  Children,  ye  would  do  the  Works  of  Abraham. 

It  is  ^ifernicious  Wound,  and  has  corrupted  the  whole  Man,  and  is. 
Soul  and  Body,  both  inward  and  outward,  defiled  with  the  Original  Sin. 
Job  xiv.  4.  Don't  Joh  fay  of  the  whole  Man  ?  Who  can  bring  forth  a  Clean  of  an 
Job  XV.  14.  Ufjclean?  And  in  another  Place  ;  What  is  Man,  that  he  fhould  be  clean  ? 
And  he,  which  is  horn  of  a  Woman,  that  he  foould  be  righteous  ?  Like- 
wife  complaineth  the  Plalmift  in  our  Text  j  That  he  isfhaptn  in  Iniquity, 
and  conceived  in  Sin. 

The  Soul  is  fo  deformed,  that  the  Reafonis  become  darkened  in  godly 

X  Cor.  il.  14.  Cafes  :  The  natural  Man  receiveth  not  the  Things  of  the  Spirit  of  God  : 

The  Will  is  turned  from  God,  and  all  what  is  Good  to  all  Evil  •,  we  arc 

by 


0/^/^^  ORIGINAL    SIN.  114 

by  Nature,  as  little  inclined  to  Good,    as  a  Stone  thrown  in  the  Air  can 
ftay  there  of  itfelf.  We  always  omit  what  God  commands,  and  commit 
what  he  forbids.  The  Heart  is  full  of  all  evil  Imagination    ^^d  Thoughts,  q^^   ^\    - 
and  is  defperately  wicked,  and  contains  the  Depths  of  Satan.     The  Aftec-  Mat.  xv.  19. 
tions  are  unruly,  as  a  young  Horfe  that  prances,  not  becaufe  he  is  prick'd  Jer-  xyji.  9. 
with  the  Spur,  but  becaufe  the  Bridle  is  taken  off  from  him  •.  Alfo  are  ^'^^*  ""  ^^' 
the  Affe£lions,  that,   if  we  but  fee  or  hear  of  any  Thing  that  is  plcafing, 
whether  good  or  bad,  we  atorice,  without  further  Confidcration,  ftrive  to 
obtain  the  fame  •,  and  therefore,    we  often  do  what   we    repent  of  after- 
wards,   and  a6t  againft  our  better  Knowledge.   The  Body  is  fo  deformed, 
that  it  cannot  be  longer  called  the  Temple  of  God,  but,  The  Body  of  Sin, 
and.  The  Body  of  Death.  The  Members  fhould  be  Armours  of  Righte-  Rom  vli  24 
oufnefs,  but  are  now  become  Armours  of  Iniquity.  The  Tongue  is  a  Fire,  jzmcs  iii,  6. 
a  World  of  Iniquity  ;  it  defileth  the  whole  Body,    and  fetteth  on  Fire  the  Ifa.  i.  15. 
Courfe  of  Nature,  and  is  fet  on  Fire  of  Hell.   The  Hands  are  full  of  Bloody  J^'''^-  "•  '4- 
The  Eyes  are  full  of  Adultery,  and  the  Feet  are  fwift  running  to  Mi f chief. 
Therefore,  if  the  Lord  fhould  look  on  us  in  his  Juftice,  we  would  be  an 
Abomination  in  his  Sight,  and  be  deflroyed  in  his  Vengeance,   PVhen  the  Num.  xii,  9. 
Anger  of  the  Lord  f  note  M'mam,  ( Mofes^ s  S\i\er)  the  Cloud  departed  from 
the  Tabernacle :  When  King  6'i^«/ had  finned,  and  been  difobedient;    57,^  iSam.xx\-ui. 
Lord  would  not  anfwer  him  :  The  holy  Angels  are  become  our  Enemies  ;    ^' 
for,  as  they  are  rejoiced  of  the  Repentance  of  a  Sinner,   fo  are  they  like-  Lukgxv 
wife  grieved  of  TranfgrefTions.      W'^e  ourlelves    mufc  complain   of  our 
fiinking  Wounds^  and  be  afliamed    thereof.   The  Lord  himfelf  compares 
Man's  Heart  to  a  Fountain  calling  up  its  Water,  faying  ;  As  a  Fountain  Pisl- x^-^viii. 
cafieth  up  her  iVaters^  [0  caftethfJje  out  hcrlVickednefs  :  And  this  Wicked- 
nefs  will  become,  if  full  Freedom  is  granted,   worfe  than  that    of  the  un- 
rcafonable  Creatures.   Anger    will   turn  Men  to  Dogs ;  Lies  to  Sows  ; 
Subtilty  to   Foxes  ;  Unrightcoufnefs  and  Extortion  to  Lions  and  Bears  •, 
Gluttony   and    Drunkennefs  to  Swines  •,  Envy   and  Hatred   to   Night- 
Owls,   and  Pride   to  Peacocks,  and  Jo  forth.   '  Herein   we  are  all  alike, 
and  one  is  not  better  than  another.  King  David,    who    is  called    in  the 
Scripture  ;  A  Man  after  the  Heart  of  God,  Iheweth  us  with  his  Example,. 
That  the  moji  Pious  is  as   well  polluted  and  corrupted  by  Nature.,  as  the 
Wickedefi  and  Ungodliefi  :  Nature  has  made  us  all  alike  ;  for,  fFhat  is 
,  born  of  the  Fle/h,  is  Flefh. 

One  might  think  we  fee,  by  daily  Experience,  that  there  are  many  ; 
yea,  even  among  the  Heathens,  who  do  not  hve  according  to  the  bad  1 
Delires  of  their  corrupted  Nattire  •,  but  on  the  contrary  pradice  Virtues » 
and  Morality  ;in  all  their  Adions,  live  decent,  and  are  very  charitable. 
They  have  certainly  no  corrupt  Nature  ;  and  mutl  wc  not  thtn  fherefore 
make  diirerence  between  Man,  and  Man's  Nature  }  Wc  a?if^Pi-heVe«'o, 
That  wcare  all  v/ithout  Exception,  Children  of  Wrath  by  Nature:'  Arid 
that  we   find  fome,  who  do  not  commit  any  outward  great  ci^inbcc;  but 

fccm- 


M'5  C///;^  ORIGIN  A  L    SIN. 

feem  to  live  a  good  and  moral  Life  :  Whereof  we  give  the  following 
Reafons, 

Firfiy  Their  own  Reafon,  or  the  Law  of  Nature,  which  flievvs  us 
what  is  good  or  evil,  lawful  or  unlawful;  for  although  the  Reafon  is 
of  human  Nature,  yet  do  they  not  live  according  to  it,  as  they  ought  ; 
but  the  greateft  Part  live  according  to  Nature  itfelf,  which  is  inclined 
alone  to  Evil.  But  they  who  have  higher  Thoughts  and  Defires  to 
corred  the  Faults  of  Nature,  by  Virtue  and  Morality  ;  ftrive  to  conquer 
Nature  by  a  moral  Lite,  in  order  thereby  to  !)btain  a  good  Name,  and 
the  Praife  of  Men  -,  fuch  were^many  Heathens,  who  becaufe  they  found 
that  Nature  was  fo  corrupted,  and  fubje(5l  to  fo  many  Faults,  did  endea- 
vour to  fubdue  their  natural  Faults,  with  and  by  a  moral  Life  ;  yet  for  all 
Rom.xiv.23.  vvas  their  Virtues,  nothing  but  fnining  Vices,  becaufe  they  had  no  Faith. 
For  whatfoever  is  not  of  Faith^  is  Sf?i.  There  are  likewife  many  among 
the  Chriftians,  who  will  not  commit  any  bad  x-^dion,  alone  for  the  Sake  of 
a  good  Name  •,  yet,  if  fuch  could,  under  the  Cloak  of  Juftice,  deceive  any 
one,  fo  that  it  fhould  never  be  found  out,  they  would  not  omit  it.  1  his 
proceeds  from  the  Original  Sin  •,  therefore  feek  they  to  hide  av/ay  their 
VS^ickednefs  under  the  Cloak  of  vain  Glory  •,  but  they  are  in  the  Sight  of 
God,  yea,  even  in  their  own  Confciences,  nothing  elfe  hul  eye  Servants, 
as  our  Saviour  faid  of  the  Pharijees. 

The  Second  Reafon  is  the  Dread  of  Punifhment.  Men  would  often 
do  their  Neighbour  Injury,  orcom.mit  fome  grofs  Crime  or  other,  if  they 
were  not  afraid  of  the  Punifhment,  which  the  Law  of  the  Country  indicts 
them  to,  if  they  were  found  out. 

The  ^hird  Reafon   is  the  Word  of  God.     They  who  are  convinced 

by  the  Wgrd  of  God,  and  in  regard  thereto,  do  not  put  their  bad  Defires 

^  -     in  Execution,  but  abftain  from  all  Wickednefs  through  Love  andObe- 

g_    '  "  dience  towards  God,  arc  the  befl  Chriflians.    Jofeph  would  not  confent  to 

the  Defire  and  wicked  Delufion  of  his  Miftrefs,  becaufe  he  would  not  Sin 

againji  God.     A   true  Chriflian   obeys  the  Word  of  God,   and  bridles 

Rom.viii.19.  thereby  his  PafTions  and  AfFedtions,  and  lubdues  his  corrupted  Nature, 

and  is  therefore  regenerated.     For  as  many  as  are  led  by  the  Spirit  of 

Gody  they  are  the  Sons  of  God. 

We  fhould  flrive  after,  and  endeavour  to  underftand  the  Articles  of  the 
Original  Sin  rightly.  Luther  faid,  None  fhould  think  that  he  is  a  good 
Divine^  or  underflands  the  Scripture  rightly.,  if  he  don't  underfland  •,  or  if 
he  even  dimini/Jjes  the  Original  Sin.  Whereof  arifes  fo  many  Errors  and 
Mifapprehenfions  about  Man's  Free-Will  in  his  Converfion,  and  the. 
Caufe  of  his  Salvation,  and  of  the  Merits  of  our  good  Works  ?  Thereof 
alone,  in  that  we  do  not  rightly  confider  theGreatnefs  of  the  Originial  Sin : 
We  can  never  give  due  Honour  and  Reverence  unto  God,  as  long  as  we 
do  not  know  our  Sins  :  We  can  never  fincerely  confefs,  that  God  is 
true,^]uft,   and  merciful,  if  wc  do  not  acknowledge  ourfeives  to  be 

Sinners, 


CJ'  !hc    O  Pv  I  G  I  N  A  L    SI  N.  1 16 

Sinners,  and  of  a  corrupted  Nature,  and  Offspring  of  Adam   and  Eve  : 

Neither  can  wc  rightly  underftand  the  Love  of  God,  the  Merits  ot  Jefus 

Chrill,  and  the  Comfort  of  the  HolyGhoft,  except  we  know  the  Original 

Sin  rightly  :   Who  can  rightly  underftand   the  Words  of  Chrift  ?  Godfo  |^j;"  '"•  ^^'• 

laved  the  i^orld  ;  or  the  Words    of  St.  John,  Behold  the  Lamk  of  God,  Gal"  ill.  ^t 

ivhich  taketh  away,  the  Sins  of  the  JVorld  ;  or  the  Words  of  St.  Paul^ 

Chrift  hath  redeemed  us  from  the  Curfe  of  the  Law  :  Who  can  underftand 

what  a  divine  Miftery  it  is,    that  little  Children  fhould,  by  the  wafliing  of 

Water  by  the  Word,   become  regenerated  ?  Likev/ife,  tliat  the  Children 

of  Adam,  ftiould  by  the  Word  and  the  Holy  Ghoft,  be  renewed,  fan6lified 

and    enlightened,   except  they    underftand  rightly    the  Dodrine  of  the 

Original  Sin.     When  wc  know  our  Sins,  and  acknowledge  that  wc  are 

thereby  in  the  Sight  of  God,  Sinners    and  Tranfgreflbrs,  by  whom  no 

Good  is  to  be   found  •,  then  beginneth  the  Grace  of  God,  the  Love  of 

Jefus  Chrift,  and  the  Comfort  of  the  Holy  Ghoft,  to  be  well-tafting. 

Since  then  Nature  is  fo  corrupted  and  defiled  in  us,  let  us  then  praife  God 
for  his  Goodnefs^  that  he  has  ordained  us  Means  thereby  againft  the  wafhing 
of  Regeneration,  and  renewing  of  the  Holy  Ghoft,  in  Baptifm.  Let  us 
keep  God  and  his  Words  always  before  our  Eyes,  abftain  from  Sin^ 
govern  our  J5lions  by  the  Command  of  God,  comfort  ourfelves  by  the  Holy 
and  undefiled  Conception  and  Birth  of  Jefus  Chrift  ;  put  our  whole  Truft 
and  Confidence  in  him,  andfhew  our  Chriftian  Faith  in  a  Godly  Life ;  that 
we  at  laft  may  receive  the  End  of  our  Faith,  even  the  Salvation  of  our 
Souls.     The  Lord  give  us  his  Grace  hereto,  for  Chrift*  s  Sake.     Amen. 


XII.    SERMON. 


Of  the  ACTUAL   SIN.  117 

XII.     SERMON. 

O    F 

rht    ACTUAL     SIN. 

The  Text  Matthew  XII.  31,  32,  ^i,  34,  55,  36,  37,  Verfes. 

All  Manner  of  Sin  and  Blajphemy  fiall  beforgivm  unto  Men :  But 
the  Blafphemy  againjl  the  Holy  Ghoji  Jhall  not  be  forgiven  unto 
Men.  And  ivhofoe'ver  fpeaketh  a  Word  againjl-  the  Son  of  Man, 
if  JJoall  be  forgiven  hitn  :  But  whofoever  fpeaketh  again/l  the  Holy 
Ghofl^  it  fiall  not  be  forgiven  him,  neither  in  this  World,  neither 
in  the  World  to  come.  Either  make  the  Tree  gotd,  and  his  Fruit 
good;  er  elf e  make  the  Tree  corrupt,  andhis  Fruit  corrupt  :  For 
the  Tree  is  known  by  its  Fruit.  O  Generation  of  Vipers,  how 
can  ye,  being  evil,  fpeak  good  Things  ?  For  out  of  the  Abundance 
of  the  Heart  the  Mouth  fpeaketh.  A  good  Man  out  of  the  good 
Treafure  of  the  Heart,  bringeth  forth  good  Things  :  And  an  evil 
Man  9Ut  of  the  evil  Treafure,  bringeth  forth  evil  Things.  But  I 
fay  unto  you,  that  every  idle  Word,  that  Men  fhall  fpeak,  they 
fall  give  Account  thereof  in  the  Day  of  fudgment.  For  by  thy 
Words  thou  fialt  be  jujlified,  iind  by  thy  Words  thou  f:alt  be 
condemned. 

I  N  T  ROD  U  CT  I  O  K. 

IT  goes  with  Sin,  as  with  the  Conception  of  a  Child,  whereto  it 
required,  i.  The  Seed.  2.  The  Conception  of  the  Seed.  5.  The 
NoiiriQiment  thereof;  and,  4.  The  Birth  of  the  Child.  Thefe  four 
Parts  are  included  in  the  Words  of  St.  James,  when  giving  aDefcription 
of  the  Conception  of  Sin  ;  he  fays  in  his  Epiftle,  Chap.  i.  14,  15.  Every 
Man  is  tempted  when  he  is  drawn  away  of  his  own  Luji,  and  enticed. 
Then  when  LuJi  has  conceived,  it  bringeth  forth  Sin,  and  Sin^'  when  it  is 
fnifhed,  bringeth  forth  Death.     Confidcr  here, 

R  Firji 


ii8  Of  the  ACTUAL   SIN. 

F/r/?,  The  Seed,  whereof  Sin  is  conceived,  is  the  Thoughts,  and 
In  {ligations,  and  Defires  in  the  Heart  ;  This  proceeds  either  from  out- 
ward or  inward.  From  outward  it  arifes,  when  we  fee.  Or  hear  of  any 
Thing'  that  is  plcafing  ;  Eve  faw  the  forbidden  Fruit :  Efau  faw  the 
red  Pottage ;  Achan  faw  the  Babylonijh  Garment,  and  Judas  faw  the 
Thirty-pieces  of  Silver,  Thefe  outward  Things  are  not  bad  in  themfelves, 
but  the  Devil  ufes  them  as  a  Bait,  to  catch  us  by  ;  and  if  we  are  capti- 
vated by  them,  then  do  they  become  bad.  When  the  Devil  tempted 
Chrift,  on  the  High  Mountain,  and /hewed  him  all  the  Kingdoms  of  the 
World,  and  the  Glory  of  them,  as  in  a  Moment  ;  then  Chrift  beheld 
them  without  Deceit  and  Defire.  Without  Deceit  •,  for,  as  he  who  con- 
fiders  the  Paper  to  be  white,  that  by  another  is  blackened,  does  not  err  ; 
fo  did  Chrift  behold  the  Kingdoms  and  Glory  of  the  World,  brought  here 
before  him  as  a  Cheat.  W^ithout  Dcfire  •,  for  there  was  no  bad  Inclinations 
nor  Defires  in  him.  If  we  would  alfo  behold  and  confider  the  outwaid 
Things  that  Satan  brings  before  us,  in  order  to  deceive  us  with,  ther> 
lliould  we  not  be  drawn  fo  foon  into  his  Snares. 

From  inward,  comes  bad  Defires  of  a  wicked  Heart,  naturally  inclined 
to  all  Evil  ;  and  from  thence  arifes  all  bad  Thoughts  and  Imaginations. 
This  is  the  Seed  whereof  Sin  is  conceived.     Thereupon  follows. 

Second,  The  Conception  of  this  Seed,  which  is  Confent.  When  we 
fully  confent  to  our  wvcked  Thoughts  and  Imaginations,  and  do  not  refift 
them  ;  As  Solomon  fays  of  the  Houfe  •,  By  much  Sloth fulnefs  the  Building 
Eccl.  X.  18.  decayeth,  and  through  the  Idknefs  of  the  Hands  the  Houfe  droppeth  down  % 
fo  can  we  like  wife  fay  of  wicked  Thoughts  ;  Are  we  floathful  and  negli- 
gent in  the  Fear  of  God,  and  the  fpiritual  War  ^  then  can  we  foon  be 
deceived  of  our  own  Thoughts  1  For,  when  Luff  has  conceived  by 
Confent,    then  follows  thereon, 

'Third,  The  Nourilhment  of  the  Seed,  that  is  the  Luft.  We  do 
not  alone  confent  in  our  wicked  Thoughts  -,  but  we  have  Luft  and 
.  Pleafure  therein,  and  contrive  all  Manner  and  Ways,  to  put  them  in  Exe- 
cution :  And  this  is  the  Bait  that  the  the  Devil  throws  out  for  us  ; 
deceiving  us  with  the  Profpedt  of  fome  Gain  or  Pleafure  we  fiiall  have 
thereof:  After  this  Seed  has  conceived,  and  is  nouriflied  by  our  wicked 
Luft  and  Appetites,  then  cometh  forth  •, 

Fourth,  This  Viper  Breed,  which  is  Sin.  It  is  a  Breecl  from  the  Devil; 
for  he 'finned  firft,  and  afterwards  poifoned  all  Men.  When  Sin  is  finijJjed 
it  hringeth  forth  Death.  A  Woman  after  her  Child  is  born  is  overjoyed  j 
but  a  Sinner,  after  Sin  is  committed,  becomes  troubled  in  his  Confcience, 
it  telling  him,  that  he  muft  furely  die.  We  can  fhcw  this- plainer  in 
F.xamplcs.  When  Eze  faw  the  forbidden  Tree,  and  liftened  to  the 
Voice  of  the  Serpent,  then  was  fhe  enticed  by  her  own  Luft,  Eve  faw 
that  the  Ttye  zvas  good  for  Fcod,  and  pleafant  to  the  Eye,  and' to  be 
dcfircd,  to   make  ens  wije..    After  the  Luft  was  conceived  in  her  Heart, 

and 


Of  the  ACTUAL    SIN.  219 

and  her  Will  confented,  then  was  the  Sin  finifhed  :  She  took  and  eat  of  the 
■  Fruity  and  gave  alfoMito  her  Hujband  with  her.  But  at  iaft,  after  fhc 
had  finned,  then  became  her  Confdence  awakened.  When  KingD^W 
faw  the  naked  Bathjheba,  he  was  enflamed  with  bad  Dcfire  for  her,  and 
when  he  withftood  not  this  Defire,  but  drove  to  obtain  it,  then  became 
the  Sin  finifhed,  and  he  lay  with  her :  But  as  foon  as  the  Sin  was  moc- 
pleated.  Death  followed.  Of  fuch  A5iuai  Sins  wc  will  difcourfe  of  here 
in  our  Text,  under  thefe  Three  Heads  i 

First,  What  Sin  is. 

Second,  How  many  forts  of  Sin  there  are.  ; 

Third,  JVhat  Funifhment  follows  on  Sin. 

Explanation  of  the  Text.    Part  I. 

I.  What  Sin  is. 

Chrift  fhews  in  our  Text,  that  the  Jews  and  Pharifees,  who  would  not 
acknowledge  themfelves  to  be  Sinners,  were  great  Sinners,  which  could 
be  concluded  by  their  Words  and  Aftions  ;  and  he  compares  them  there- 
fore to  corrupt  Trees  bearing  corrupt  Fruii  ;  he  calls  them  ^  Generation 
of  Vipers^  of  whofe  Hearts  proceeded  nothing  hutWickednefs  and  Blafphemy 
againft  the  Son  of  Man.  Chrift  compares  them  likewife  to  evil  Men^ 
bringing  forth  evil  of  their  evil  Treajure  ;  and  wills,  that  they  fliould  be- 
hold themfelves  in  the  Law  as  in  a  Glafs.  ,  Well  could  they  of  the 
Law  of  Nature  planted  in  their  Hearts,  know  what  Sin  was,  but  of  the 
Law  of  God  they  could  be  better  inftru6ted ;  For  the  Law  of  God  is  a  Glafs 
that  fhews  us  our  corrupt  and  finfui  Nature ;  fincc  the  Law  of  God  is  a 
Rule  of  Rightcoufnefs  in  the  Will  of  God,  whereafter  wc  fhould  regulate 
all  bur  A6lions,  if  we  will  become  vvell  pleafing  in  the  Sighc  of  God  ;  fo 
is  all  that  is  againft  the  Law  TranfgrefTion,  and  TranfgrefTion  is  Sin  :  So 
fays  the  Apoftlc  St,  John^  Sin  is  the  Tranfgreffion  of  the  Law  :  \yili  we  'Johniii.  4. 
underfland  what  AdlualSin  is,  then  mufl  we  know,  that  it  is  a  departing 
from  the  Law  of  God,  or  a  Tranfgrefrion  of  the  Law  of  God,  either  in 
Thoughts,  Words  or  Deeds.  This  Word ^(^w^x/ comprehends  following, 

Firjt,  The  firft  Motion  in  the  Mind,  whereby  the  Heart  is  perfuaded 
to  Sin  ;  either  it  is  done  wilfully  or  not,  either  big  or  fmall,  if  it  is  but 
againfl  the  Command  of  God,  and  fuch  firft  Motions,  aje  the  finful 
Sparks  kindled  in  our  Hearts  from  the  Original  Sin. 

Secondly,  All  unlawful  Adtions,  either  that  we  omit  what  is  commanded, 
or  commit  what  is  forbidden,  either  knowing,  or  unknowing  :  For  we 
can  Sin  unknowingly,  as  St.  Paul  confeffrs  or  himfelf ;  that  he  perfecuted  i  Ti,n.i.  13 
the  Church  of  Chrijt  ignorantly-.  Such,  and  other  Actual  Sins  are  called  9''''  ^"  ^9 
in  the  Scripture  by  feveral  Names,  as  ;  The  Works  of  the  Plefh  -,  the  un-  ^^^^  X:  '  ^ 
fruit fukJt^orks  of  Darknefs  ;  the  Works  of  the  old  Man  ;  dead  Works ;  rieb.  "  i.  i 
unlawful  'Deeds.  They  proceed  from  the  Devil,  and  may  therefore  well  2  Pet.  ii.  8 
be  called  like  the  Pharifees  in  our  Text  j  Generation  of  Vipers. 

Wc 


ISO  Of  the  ACTUAL    SIN. 

We  are  Inftigated  and  perfuaded  to  Sin  by  the  following. 

1.  The  Devil  who  is  the  firft  Author  of  Sin  :  He  deceived  Adam  and 
^ev.  ;t]j.  II- ^•^^^  and  deceives  Men  many  Ways  :  He   decehe'th   the  whtle  IVorld^ 

fays  St.  John  the  Divine  ;  He  provoked  David  to  number  Ifrael :  He 
put  it  into  the  Heart  of  Judas ^  to  betray  his  Mafter  :  He  filled  the  Heart 
<?/ Ananias  5«i  Sapphira,  tolie  to  the  Holy  Ghofi,  Therefore  are  all  they 
who  commit  wilful  Sins  againft  their  own  Confcience,  called  in  the 
Scripture,  Children  and  Servants  of  the  Devil. 

2.  The  World  betrays  and  deceives  us  likewife  to  Sin  ;  it  is  a  teaching 
Thing  given  to  Men,  as  Michael  was  given  unto  David,  to  be  a  Snare. 
One  Man  lays  Snares  for  another,  firft  with  bad  Examples,  then  with 
wicked  Perfuafions,  then  with  Words  and  Deeds.  Adam  was  deceived 
by  Eve,  Solomon  by  his  many  Wives,  Samfon  by  Dalilah.  The  World 
is  full  of  Snares,  as  Covetoufnefs,  Ambition,  Pride,  Lafcivioufnefs,  and 
many  other  Crimes. 

3.  Man  himfelf  commits  Sin,  and  is  therefore  called  Actual  Sin.  As 
Man  confifts   of  two  Parts,  Body  and  Soul,  fo  arc  both  Parts  guilty  in 

•  the  AcStual  Sin.  The  Soul  is  the  chief  Worker  of  Sin,  and  the  Body 
is  the  Tool  or  Inftrumcnt  wherewith  Sin  is  committed  ;  hkc  an  Artificer, 
when  he  propofcs  to  compleat  a  Piece  of  Work,  forms  always  a  Scheme 
firft  thereof  in  his  Thoughts  -,  alfo  is  Sin  firft  conceived  in  the  Thoughts, 
and  afterwards  executed  ;  wherefore  both  Parts  in  Man  are  alike   guilty 

JRojn.  vi.  i3.jj^  gjj^^  therefore  arc  our  Members  called.  Armours  or  Infiruments  of 
Unrighteoufnefs ,  ^  . 

The  Scripture  makes  a  Difference  between  to  fin  and  to  commit  Sin. 
We  fin  all,  yea  even  the  Godlieft,  for  the  Remnants  of  Sin  continues  in  , 
us  as  long  as  wclivc;  but  we  are  faid  to  commit  Sin,  when  we  let  the  fame 
rule  over  us,  following  our  bad  Luft  and  Inclinations,  commit  Evil 
wilfully,  and  are  rejoiced  in  the  Gratifications  of  our  Paflions.  Thit 
Difference  is  fhewcd  us, 

Johnvin.}4.      Firft,  In  the  Scripture  :  fo  fays  our  Saviour  :   Whoever  committeth  Sin, 

I  JO  mil.  ,^^  ^^^  Servant  of  Sin.  The  Apoftle  St.  John  iliys.  He  that  committeth 
Sin,  is  the  Servant  of  the  Devil:  Whofoever  is  born  of  God,  doth  not 
commit  Sin,  for  his  Seed  remaineth  in  him.     It  is  dcmonftrated, 

Rom.Tii.14.  Secondly,  By  Examples  ;  St.  Paul  complains,  that  he  was  fold  under 
Sin.  His  Condition  was  as  one  fold  under  Slavery,  who  muft  work  and 
flave  daily  with  his  Body,  even  againft  his  ov/n  Will,  alfo  was  Paul  fold 
under  Sin  ;  fo  that  he  did  what  he  would  not  do.     Contrary  was  it  with 

I  Kings  xxi.King  Ahab,  whs  fold  himfelf  to  do  Wickednefs  as  a  Slave :  By  fuch.  Sin 

^^'  fheweth[its  Tyranny  over  their  Souls-,  they  are  ftubborn  againft  God,  they 

Sin  with  ftretch'd  out  Plands,  and  fay  with  Pharaoh  :  Who  is  the  Lord, 

Ixod,  V.  2.t^^^  I  floouldobey  his  Voice  :  They  drive  away  the  Spirit  of  God,  they  (lay 
the  Frft-born  of  the  Spirit,  and  entangle  their  poor  Souls  in  innumerable 
Vices,  and  their  Bodies  muft  always  confent  and  execute  the  Evil  that 

arifes 


0;^//&^    ACTUAL    SIN..  121 

arifes  in  their  Thoughts  ;  alfo  are   they  that  commit  Sin  the  Servants  of 
Sin,  and  Slaves  to  Satan,    who  takes  them  Captive^  by  his  Snares,    and  2^'^^}^-26. 
keeps  them  at  his  Will :  Fir  of  whom  a  Alan  is  overcome,  of  the  fume  is  hs  ^^^^'  "•  '9« 
brought  into  Bondage, 

I  come  to  the  fecond  Head  of  my  Difcourfe  ;  which  is, 
II.  How  many  Sorts  of  Sin  there  is. 

Although  the  Original  Sin  is  alike  by  all,  yet  arifes  from  the  fame  many 
different  Sorts  of  Adlual  Sins  \  like  a  Tree  who  having  but  one  Root, 
grows  up  in  many  Branches  ;  It  would  be  too  tedious  and  mod  im- 
pofTible  to  fum  up  all  the  forts  of  Aftual  Sins.  Therefore  we  will  dif- 
courfe of  the  moft  Principal.     There  is, 

1.  Deadly  or  pardonable  Sins,  which  wc  commit  either  throug'Ji 
Ignorance,  that  we  know  not  better,  or  of  Infirmity  through  thePerverf- 
ncfs  of  our  corrupt  Nature,  or  through  Carelcfncfs,  that  we  do  not  confidcr 
better.  They  arc  called  pardonable  Sins,  becaufe  God  is  fo  gracious,  and 
forgives  them,  when  we  confefs  them  -,  and  even  if  we  cannot,  or  do 
not  underftand  them,  God  is  fo  merciful  as  to  pardon  them.     Therefore 

muft   we  always  fay,   with  the  Pfalmift,  Lord,  who  can  underfiand  /J'/j  Pfal.xix.13. 
Errors  ?  Cleanfe  thou  me  from  fecret  Faults.    Therefore  had  God  ordered 
in  the  Old  Teftament  •,  that  every  one  that  finneth  either  through  Igno- 
rance or  Malice,  fhould  bring,   his  certain  Sacrifice,  and  his  Sins  fhould 
be  forgiven, 

2.  Deadly  Sins  are  they  which  Men  commit  willfully  againfl:  their  own 
Knowledge  and  Confcience,  and  continue  in  the  fame  without  Repejitance, 
and  Chriftian  Propofal  of  a  better  Life.  They  are  called  deadly  Sins, 
becaufe  they  wound  the  Confcience,  they  extinguifh  the  Faith,  they 
grieve  the  Holy  Ghoft,  and  caufe  eternal  Death  and  Damnation, 
except  the  Sinner  repents,  and  receives  Forgivenefs. 

3.  Small  and  great  Sins.     Chrift  compares  the  fmall  Sins  by  Motes, 

and  the  great  Ones  by  Beams.  We  can  perceive  therefore,  that  all  Sins  ^^*^'  ^^'*  '■> 
are  not  alike  ;  Sins  againfl  God  are  greater  than  againft  Men  ;  likewife 
againfl  many  than  againfl  one  ;  againfl  a  Friend,  than  againfl  a  Stranger ; 
againfl  a  Widow  or  Orphan,  than  againfl  any  other.  He  that  has 
Authority,  or  is  in  any  Pofl,  and  fubdues  another  through  Spite  or  Malice, 
commits  a  greater  Sin,  than  a  particular  Man  having  no  Authority,  re- 
venges his  own  Spite  on  his  Neighbour.  A  Sin  committed  wilfully  is 
greater  than  one  committed  ignorantly  •,  a  Sin  in  the  Church  is  greater 
than  in -another  Place  ;  and  a  Sin  of  a  Believer  being  enlightened  is 
greater  than  of  an  Unbeliever. 

4.  Our  own  and  flrange  Sins.  Our  own  Sins  are  they  which  we  commit 
ourfelves  j  flrange  Sins  are  committed  by  others,  but  may  in  fome  regard^ 
be  attributed  to  ourfelves,  as  full  as  if  they  were  committed  by  ourfelves  : 
The  Accidents  whereby  we  may  make  ourfelves  Partakers  in  flrangs  Sins 
are  following. 


X22  O///^^  ACTUAL    SIN. 

Firfi^  When  we  command  another  to  do  a  wicked  A6tion,  King  Saul 
1  Sam.  xxii.  ordered  his  Footmen  to  Jlay  thePrieJts  of  the  Lord :  King  David  wrote  in 
*3-  .  a  Letter  to  Joab,  that  he  jhould  fet  Uriah  in  the  Forefront  of  the  hottefi 
\  Khiff^xn  Battle:  Y^m^Jerohoam  did  put  up  two  Calves  of  Gold^  and  brought  Ifrasl 
,2  8.  to  Idolatry  :  Jezebel  wrote   falfe  Letters  in  King  Ahab^s  Name,   and  de- 

I  King  xxi.  prived  thereby  Nabotb  of  his  Life  and  Vineyard. 

^'  Secondly,   When  we  give  bad  Council  and  Advice.     When  Flerod  kept 

^      ..     r,  his  Birth-Day,  and  the  Daughter  <?/Herodias  danced  before  him^  it  pleafed- 

"Herod  fo   well,  that  he  promifed  with  an  Oath,  to  give  her  what foever 

Jhe  JJjuuld  ajk  :  But  Jhe  being  before  infirvMed  of  her  Mother,  faid,  gi'vs 

me  here  John  Baptift^s  Head  in  a  Charger.    The  Mother  was  here  guilty 

in  the  Death  of  John,  through  her  wicked  Advice. 

Ihirdly,  When  we  confentor  join  v^/ith  others  in  theirSin-,  the  Receiver 

is  as  bad  as  the  Thief  •,  not  alone  they  who  commit  the  Sin,  but  alfothey 

A€is  viii.   I,  who  confent  therein,  are  guiky.     Saul,   who  confented    in  the  Death  of 

7>  5^-  Stephen,  was  as  guilty  as  they  who  itoned  him,  although  he  took   only 

Care  of  their  Clothes. 

Fourthly,  When  we  delude  anothertoSin,and  fay,  Come  with  us,  let  us 

rov.  1.  i3y^^  wait  for  Blood,  let  us  lurk  privilly ,   we  fJo  all  find  all  precious  Subftance  ; 

we  (}j all  fill  our  Eoufes  with  Spoil :  Caft  in  thy  Lot  among  us,   and  let  us 

all  have  one  Purfe.     The  Jews  were  willing  to  deftroy  Chrift,  but  they 

wanted  Judas  to  betray  him. 

Fifthly,  When    they  who  lliould  punifh  Malefaflors,    pardons  them, 

and  lets  them  efcape  -,  which    can    and  may  happen   in  all  Conditions  in 

Ifa.  xxxiii.S.  ^pjpjf-y^^j  .  So  fays  the  Lord  :  When  the    Minifier,    who   is   phaced  as  a 

^   Watchman,  doth  not  fpeak  to  warn  the  Wicked  from  his  Way,  the  Wicked 

fhall  die  /»,  his  Iniquity,  but  the  Blood  will  I  require  of  the  Minifier"* s  Hand. 

Liikexxiii  2.  When  Pilate  releafed  Barrabas,  then  he  became  guilty  in  his  VVickednefs. 

tiSam.iii.  13!  £// the  High  Prieft  was  judged  and  puriifhed,  bccaufc  he,    knowing  the 

Iniquity  of  his  Sons,  he  reftrained  them  not. 

5.  Crying  and  dumb  Sins.  Crying  Sins  are  they  that  cry  to  Pleaven 
for  Vengeance  from  God  -,  there  are  four  Sorts  according  to  the  Scripture, 
Firfi,  Bloodfhed  or  ManQaughter ;  Secondly,  The  Sin  of  Sodom  :  Thirdly, 

^C^'  ''^  v\ii  '^^^  OpprefTion  offthe  Poor  -,  and  Fourthly,  the  keeping  back  the  Hire 
^^tn.  xMu.  ^^  ^^^  Labourer.  ''Dumb  Sins  are  they  that  are  committed  either  with 
Exod.  iii.  7.  Beads,  as  the  Men  of  Sodom;  or  with  our  own  Sex,  as  the  Heathens  ;  or 
James  v.  4.  ^^/^j.^  ourfelves  as  Onan  -,  which  the  Apoftle  St.  Paul,  calls  Effeminacy. 
Thcfe,  although  they  may  be  called  crying  Sins,  are  dumb  Sins,  in  regard 
that  they  are  fo  heinous,  that  we  cannot  with  Modefty  fpeak  of  them. 

6.  Corporal  and  fpiritual  Sins.  Corporal  Sins  are  the  Anions,  whereto 
we  are  brought  through  the  Remnants  of  Sin  which  is  in  ijs,  and  in  our 

'i^rV''"/"  ^^^^-     ^^-  ^'^^^  ^^^^^  ^^^^'"'  ^^^   Filthinefs  of  the  FUfo  •,    and  thefe  are 

'"^Adultery,  Fornication,  Uncleannefs,  Lafcivioufnefs,  and  fo  forth.  Spiritual 

Sins  are  they  which  arifcs  in  us,  to  hinder  and  draw  us  off  irom  the  Work 

of 


Of  the  ACT  U  Ala    SIN.  123 

of  Re  generation,  and  the  Progrcfs  of  our  fpiritual  Condition ;  as  Negligence 
in  ufing  the  Means  God  has  given  of  his  Grace,  lor  the  promoting  of  our 
Hegeneration,  and  renewing  of  the  Holy  Ghoft  ;  as  the  unfaithful  Servant 
who  hid  away  his  Talent  in  the  Earth  ;  or  Ambition,  and  the  exalting 
ourfelves  above  others,  through  the  Abundance  of  Revelation. 

7.  Sins  without  the  Body,  or  againft  the  Body.  Sin  without  the  Body, 
is  when  the  Thing,  wherein  we  fin,  or  the  Inftruments  wherewith  \veSin, 
is  without  the  Body  \  as,  when  one  drinks  until  drunk,  then  is  the  Liquor 
wherewith  the  Sin  is  committed  without  his  Body  •,  when  a  Thief  deals, 
then  is  the  Goods  without  his  Body,  Sin  againil  the  Body  is,  when  the 
Body  is  both  the  Thing  whereagainfl  we  fin,  and  the  Inflrument 
wherewith  we  fin,  as  in  Fornication. 

8.  Sin  againft  the  Holy  Ghoft  :  Whereof  Chrift  fays  in  our  Text, 
All  Manner  of  Sin  and  Blafphemy  Jhall  he  for  green  unto  "Men  j  hit  the 
Blafphemy  againjl  the  Holy  Ghoft  foall  not  be  forgrcen  unto  Men.  And 
whofoever  ffeaketh  a  Word  againft  the  Son  of  Man,  it  fhall  he  forgiven 
him  •,  hut  whofoever  fpeaketh  againft  the  Holy  Ghoft,  itftjall  not  he  forgiven 
him,  neither  in  this  IVorld,  nor  in  the  V/orld  to  come.  "  Chrift  fpeaketk 
in  thefe  Words  of  two  Sorts  of  Sin. 

Firft,  Of  Sin  againft  the  Son  of  Man,  which  ftjall  he  forgiven.      This    • 
Sin.confifts  in  denying  of  Chrift,  and  his  Word,  and  in  the  blafpheming 
of  him,     though   not   wilfully    and   provokingly  •,    but    either  through 
Ignorance  that  we  know  no  better,  or  through  Fear  or  Force.    Si.  Peter,  Luke   xxii. 
St.  Paul,  and  the  Crucifiers  of  Chrift  were  guilty  of  this  Sin.    St.  Peter  59- 
did    deny   and  forfwear  Chrift  with  his  Will,  but  not  wilfully,    through 
Fear  that  he  fiiould  be  taken,  and  condemned  with  his  Mafter  :  St.  Paul  ,Tim.  i.  i", 
did  perfecute  Chrift  and  his  Followers,  bat  did  it  ignorantly.    'Fhe  Cruci* 
fiers  of  Chrift  did  it  ignorantly  :  For  had  they  known  it,  they  would  'not  i  Cor.  ii.  g. 
have  crucified  the  Lord  of  .Glory. 

Secondly,  Of  Sin  ■  againft  the  Holy  Ghoft,  which  fhall  not  he  forgiven, 
Keithcr  in  this  World,  neither  in  the  World  to  come.  That  we  may  rightly 
underftand  the  Nature  of  the  Sin  againft  the  Holy  Ghoft  •,  then  muft  wc 
confider  the  following,  namely,  why  it  is  called  Sin  againft  the  Holy  Ghoft  j 
wherein  it  confifts,  and  why  it  fhall  not  he  forgiven.  Why  it  is  called. 
Sin  againft  the  Holy  Ghcft^  Not  in  regard  to  the  Ferfon  of  the  Holy 
Ghoft,  as  if  this  Sin  was  and  is  committed  againft  him  exclufive  of  the 
Father  and  the  Son  •,  for  he  that  finneth  againft  the  one  Perfon,  finneth 
ag?.inft  them  all  Three  •,  for  they  are  Three  Perfons  in  one  godly  Efience. 
But  it  is  cslled  fo,  in  regard  to  the  Miniftcriai  Office  of  the  Floly  Ghoft,, 
wherein  he  inftruds,  enlightens,  ard  admoniflies  Men,  and  thereby  feals 
and  confirms  them  to  be  Children  of  God  :  He  that  contemns  this 
Work  of  the  Holy  Ghoft,  and  will  not  be  correded  by  the  Word  of  God, 
neither,  will  be  guided  by  the  Spirit  of  God,  but  continues  wilfully  in  his 
Wickcdncfs,  even  againft  his  Knowledge  and  Confcicncc,  until  his  Death  5.. 

he. 


124  0///j^  ACTUAL    SIN. 

he  commits  Sin  againfi  the  Holy  Ghoft  ;   and  this  is  called  here  BUfpiemy 
mgabift  the  Holy  Ghoft. 

Wherein  confifts  the  Sin  again/}  the  Holy  Ghojl.  There  is  four  Parti 
belonging  to  this  Sin,  and  they  muft  all  four  be  together,  if  it  Ihall  be 
the  Sin  againjl  the  Holy  Ghoji.     Namely, 

1.  That  wc  know  and  underftand  the  Word  of  God,  and  acknowledge 
the  fame,  fo  that  we  have  been  enlightened  :   St.  Paul  calls  them  that 

Heb.  VI. 4, 5.  ^Qpj^ppijj.  ^i^  againft  the  Holy  Ghojl  ;  who  were  onse  enlightend^  and  have 
tufted  of  the  Heavenly  Gifts,  and  were  made  Partakers  of  the  Holy  Ghoji ^ 
and  have  tafled  the  good  Word  of  God,  and  the  Powers  of  the  World  to 
come,  and  have  received  the  Knowledge  of  the  Truth.  We  can  fee  hereof, 
that  they  who  have  been  enlightened,  can  alone  be  guilty  of  this  Sin. 

2.  That  wc,  although  wc  are  enlightened,  deny,  forfwcar,  and 
'blafpheme  God,  and  his  Word,  and  oppofe  the  fame  wilfully,  through 
Malice,    againft  our  own  Confcience  and  Knowledge. 

3.  That  wc  thereupon  perfecutc  the  Followers  and  true  Believers  of 
Chrift,  and  his  Word. 

4.  That  wc  continue  therein  till  the  End  of  our  Life,  and  at  laft  die  in 
the  fame  j  and  therefore  is  it  called  a  Sin  unto  Death  *,  not  that  other 
Sins  are  no  Sins  unto  Death,  but  becaufe,  that  he  who  Sins  againjl  the 
Holy  Ghofi,  continues  therein  until  his  temporal  Death,  whereupon 
follows  certainly  eternal  Death. 

Of  thefe  four  Parts  fhall  we  know  the  Sin  againfi  the  Holy  GhoJi,  and 
they  muft  all  four  be  together,  and  continue  fo,  in  order  to  make  out 
the  Sin  againfi  the  Holy  GhoJi  -,  which  Sin  cannot  be  forgiven.  Wc  will 
now  fee  the  Reafons. 

Why  the  Sin  againji  the  Holy  Ghoji,  fhall  not  he  forgiven.     It  is  not 

Rom.  V.  20.  becauie  the  "Grace  of  God  is  not  great  enough  to  forgive  all  Sins,  neither 
that  he  will  not  forgive  :  No,  for  the  Grace  of  God  is  greater  than  the  Sins 

Ifa.  xxxiii.    of  the  whole  World.  And  the  Lord  hath  noPleafure  in  the  Death  of  a  StH" 

*^-  ner,  hut  that  the  Wicked  turn  away  from  his  Wickednefs  and  live  ;  neither 

is  it  becaufe  the  Merits  of  Chrift  is  notfufficient  Atonement  for  Sins  \  butit 
proceeds  from  Manhimfelf,  whofe  Ungodlinefs  is  fo  great,  that  he  rejed:s 
and  contemns  all  the  gracious  Means  from  God,  whereby  his  Conycrfion 
and  Salvation  fhould  be  worked  out.  Can  any  one  that  contemns 
the  Means  of  Salvation,  obtain  Salvation  ?  God-  ufeth  no  other  Means 
for  the  promoting  of  Man's  Solvation  than  his  Word,  wherein  is  declared 
his  Grace,  the  Merits  of  Chrift,  and  the  Confirmation  and  Teftimony 
of  the  Holy  Ghoft.     How    therefore  can  he,  that  has  abufed.the  Grace 

Heb.  X.  29.  (jf  God,  has  trodden  under  Foot  th€  Son  of  God,  and  has  counted  the  Blood 
of  the  Covenant,  wherewith  he  was  fan^ified,  an  unholy  Thing,  and  has 
done  defpite  unto  the  Spirit  of  God  ;  and  dies  at  laft  in  this  his  Wickednefs, 
and  Abomination,  expe6l  Forgivcnefs  and  .Salvation  ?  That  is  impolTibic 
as  our  Saviour  fays  in  our  Text. 

I 


Of  the    ACTUAL    SIN..  J25 

I  come  to  the  lad  Part  of  my  Difcoiirfe,  which  is, 

III.  What  Punifiiment  follows  on  Sin. 

Every  Sin  dcfcrves  Punifhment  both  temporal  here,  and  eternal  here- 
after, if  there  is  no  fincere  Repentance  and  Converfion  ;  it  goes  with  Sin 
and  the  Punifhment  thereof,  as  with  Efau  and  Jacoh^  whofe  Hand  took 
hold  en  the  ithers  Heel  •,  and  as  Goliath^  who  had  his  Sword,  wherewith 
his  Head  was  to  be  cut  off,  hanging  by  his  fide.  That  Sin  i[\A\  be 
punifhed  either  in  this  World,  or  in  the  World  to  come,  we  can  prove 
by  the  following. 

1.  Of  the  Juftice  of  God  •,  fince  God  is  juft  in  his  Eflfence,  then  is  it 
his  immutable  Will,  that  Man,  who  is  a  reafonable  Creature,  fhould  live 
according  to  the  Rule  of  Righteoufnefs  prefcribed  in  his  Law  ;  and  if  Man 
do  not  live  according  to  that,  he  will  certainly  be  punifhed  therefor. 

2.  Qf  the  ferious  Thrcatenings  of   God,  which  we  meet  with  through 
the  whole  Scripture  :  For,  as  God  will  not  be  ferved  of  us  for  Nothing, 
but  rewards   us  in  all   our   good  Adions,  with  temporal  and  fpiritual 
BlefTings  ;  fo  will  he  neither  let  our  bad  Adions  pafs  unpunifhed,  but  he" 
will  certainly  vifit  us  for  them,  here  or  hereafter. 

3.  Of  feveral  Examples  :  The  Angels  who  finned  were  plunged  into 
Hell  ;  the  firfl  World  perifhed  by  the  Sin-Flood  -,  Sodom2in&  Gomorah 
were  confumed  with  Fire  and  Brimflone  from  Heaven  ;  the  Egyptians 
were  deftroyed  in  the  red  Sea  •,  the  Children  of -T/r^d"/ were  troubled  in 
the  Wildernefs  •,  the  Canaanites  were  drove  out  of  their  Country  :  What 
are  fuch  and  the  like  Examples,  than  plain  Proofs  of  God's  Vengeance, 
The  Punifhment  that  follows  on  Sin  are  following. 

The /'Vry?  Punifhment,  isRemorfe  ot  Confcience,  which  arifes  oftentimes 
as  foon  as  the  Sin  is  committed.  We  can  fee  therefore  the  Juflice  of  God, 
that,  as  the  Thoughts  are  the  firft  Place  where  Sin  is  conceived,  fo  are 
they  likewife  the  firfb  Place,  where  Sin  is  puniflied  :  We  may  efcape 
from  Man,  but  never  from  our  Confcience  :  Why  is  Confcience  fo 
terrified,  after  Sin  is  committed  ?  Becaufe  it  is  afraid  of  God,  who  is  a 
juft  Revenger  of  all  Evil ;  and  this  Terror  is  nothing  elfe  then  a  poft  Errant 
from  the  Juflice  of  God,  who  has  pronounced  this  Sentence  in  his  Law. 
Curfed  he  he^  that  conjirmeth  not,  all  the  PFords  of  this  Law,  to  do  them,  Dcut,  xxvii. 
I'hereupon  follows.  ' 

The  Second  Punifhment,  is  the  Anger  of  God,  and  the  Curfe  of  the 
Law,  God  has  revealed  his  Will  in  the  Law,  and  threatened  the  Tranf- 
grefTors  of.his  Law  with  a  Curfe  •,  and  fince  God  is  vexed  v/ith  Sin,  then 
follows  thereon, 

The  T^hird  Punifiiment  •,  which  is,  the  departing  of  the  Holy  Ghofl. 
For  into  a  malicious  Heart  or  Soul  Wjfdom  will  not  enter,  or  dwell  in  a 
Body  that  is  fubjefl  unto  Sin  ;  and  the  Holy  Spirit  of  Difcipline  will  flee 
Deceit,  and  remove  from  Thoughts  that  are  without  Underfl:anding  : 
When  the  Spirit  of  God  fs  departed,  then  follows  thereon, 

S  The 


126  0//y^^  ACTUAL    SIN. 

The  Fourth  Punifhment ;  which  is,  that  God  punifhes  Sin  with  Sin. 
Not  that  God  fhould  caufc  any  one  to  Sin,  or  put  Satan  on  to  do  it  ; 
no,  but  that  God  in  Vengeance  of  our  Sins,  and  the  Contempt  of  his 
Word  and  Grace,  draws  his  Help  and  Afliftance  from  us,  and  then  goes 
it  with  the  Sinner,  as  the  Lord  faid  of  the  Jews  by  the  Prophet  Ifaiah. 

Iia.  vi,9,  lo.  Hear  ye  indeed^  but  underjiand  not  ;  and  fee  ye  indeed^  but  perceive  not, 
make  the  Heart  of  this  Pe»ple  fat^  and  their  Ears  heavy,  and  (hut  their 
Eyes  •,  left  they  'fee  with  their  Eyes,  and  hear  with  their  Ears,  and  un- 
derfland  with  their  Hearts,  and  convert,  and  be  healed.  When  that 
comes,    then  follows ; 

The  Fifth  Punifhment,  which  is  Hardnels  of  Heart,  confifling  in  Hard- 
nefs  of  Mind,  and  Blindneis  in  the  Spirit  :  This  befalls  obftinate  Sinners 
for  their  former  Crimes,  and  wherewith  God  punifhes  them,  either, 
that  there  happens  to  them  fuch  Things,  whereby  they  could  be  converted, 
but  through  the  Malice  of  their  own  Heart,  they  became  hardened  as 
PharaoFs  was  ;  or  that  God  do  not  grant  unto  them  his  Grace  and 
Spirit,  which  they  have  fo  long  and  fo  often  refifled,  that  they  could  be 
converted  thereby,  as  the  Jeizs  ;  or,  that  God  permits  Satan  to  take 
them  with  his  Snares,  as  Judas.  They  who  are  of  Opinion,  that  God 
hardens   the  Heart  of  Men,  becaufe  the  ApoftleSt.  Paul  fays,  God  hath 

Rom.  ix.  iS.  Mercy  on  whom  he  will  have  Mercy,  and  whom  he  will  he  hardeneth.  They 
do  Injuftice,  for  God  hardens  none  •,  but  Man  being  of  his  own  obflinatc 
Will,  difobedient  to  the  Word  of  Admonition  from  the  Lord  ;  he  is 
himfelf  theCaufe  of  his  own  Hardnefs  of  Heart,  though  this  Hardnefs  of 
Heart  isafcribcd  to  God  ;  fincc  he  of  a  jufl  Vengeance  over  Sin,  taketh 
away  his  holy  Spirit  and  Grace,  from  fuch  abominable  Contemners  cf  his 
Word  and  gracious  Means  •,  whereupon  the  Devil  taketh  full  PolTefTion 
of  their  Hearts,  as  a  King  of  his  Palace  •,  and  they  become  like  a  Ship 
without  a  Rudder  driving  before  Wind  and  Weather.  We  can  not 
accufe  God  for  -Injuftice  herein,  fince  they  had  fo  fhamefully  refufed  his 
Grace  •,  alfo  it  is,  that  God  is  faid  to  harden  Man's  Heart,  although 
they  themfelves  are  the  Caufe  thereof,  in  refifling  the  gracious  Means 
oiTcred  unto  them  :  In  this  Senfe  mufl   we   underffand    the  Scripture, 

£xod.ix.  12.  when  it  fays,  That  the  Lord  hardejted  PhzrzLoh's  Heart  -,  for  what  is 
here   afcribed    unto    the  Lord,    is  in    other  Places  afcribsd  to  Pharaoh 

Exod.ix.  34.  himfelf,  who  hardened  his  Heart  ;  alfo,  fince  ththord' (hewed  Pharaoh 
his  Grace,  and    did   fend  Alofes  and  Jaron    to   him,  for  to  procure    the 

Exod.vjn,i5.  Lj^^^fy  ^f  f^^  Children  of  Ifrael  from  -their  Bondage,  whom  Pharaoh 
would  not  obey,  nekher  when  he  faw  the  many  Miracles  wrought  before 
him,  woukl  bt  convinced  •,  is  the  Lord  faid  to  have  hardened  Pharaoh'' s 
Heart;  becaufe  he  in  his  Wrath  gave  him  over  as  a  jufl  Judge  a 
Criminal,  to  his  Obflinacy,  as  a  Punifhment  for  his  Wickednefs  and 
Dlfobedience.     At  lafl  follows. 

The 


Of  the  ACTUAL    SIN. 


127 


The  Zixth  Punilhment,  which  js  eternal  Death  and  Damnation.  T'^^Rom.vi.  23. 
Wages  of  Sin  is  Deaths  not  alone  the  Temporal,  but  alfo  the  Eternal 
hereafter.  Therefore  mull  we  always  be  careful,  and  cautious  of  Sin, 
and  flee  from  Sin,  as  from  the  Face  of  a  Serpent  j  for,  if  we  come-  too 
nigh  to  it,  it  will  bite  us  j  the  'Teeth  thereof  are  as  the  Teeth  of  a  Lion, 
flaying  the  Souls  of  Men. 

The  Lord  give  us  his  Grace,  and  enlighten  our  Hearts  with  .his  holy 
Spirit,  and  keep  us  from  all  Evil  and  Mif chief,  that  we  may  be  joui^i 
unpuniff^able  on  the  Day  of  our  Lord  Jefus  Chrijl.     Amen. 


S  2 


XIII;     SERMON, 


,2$  0/GOD'S  PROVIDENCE. 


XIII.     SERMON. 

O    F 

GOD'S     PROVIDENCE. 

The  Text  Acts  XVII.  24,  25,  26,  27,  28,  Verfes. 

GOD  that  made  the  World,  and  all  Things  therein , feeing  that  he  is 
Lord  of  Heaven  and  Earth,  dwelleth  not  in  Temples  made  with 
Hands  :  Neither  is  worjljipped  with  Mans  Hands,  as  though  he 
needed  any  Thing  ;  feeing  he  giveth  to  all  Life  and  Breath,  and 
all  Things :  Arid  hath  made  of  cfie  Blood,  all  Nations  of  Men, 
for  to  dwell  on  all  the  Face  of  the  Earth,  and  hath  determined  the 
Times  before  appointed,  and  the  Bounds  of  their  Habitation.  That 
they  JJjould  feek  the  Lord,  if  h apply  they  might  feel  after  him,  and 
find  him,  though  he  be  not  far  from  every  cue  oj  us  :  For  in  him 
we  live  and  move,  and  have  our  Being, 

Introduction. 

HEN  Simon  the  High  Priefl  had  finilhcd  the  Service  before 
the  Congregation  of  all  Ifrael,  in  the  Temple  in  Jerufalem^. 
then  he  went  down,  and  lifted  up  his  Hands  over  the  whole 
Congregation,  and  gave  the  ElefTing  of  the  Lord,  and  after  the  Blefllng 
was  ended,  he  bowed  himfelf  down  to  worfliip,  and  to  receive  a  Blefling 
from  the  Moft  High,  and  faid,  Now  blefs ye  the.  God  of  all,  which  only 
doth  wondrous  Things  every  where,  which  exalt eth  our  Days  from  the 
fVomb,  and  dealeth  with  us  according  to  his  Mercy :  He  grants  us  Joyfv.l- 
nefs  of  Heart,  and  that  Peace  may  be  in  our  Days  in  Ifrael  for  ever  :  That 
he  would  comfirm  his  Mercy  with  us,  and  deliver  us  at  his  Time  ;  as  we 
vm.y  vQxd'in  Ecclejiajlicus  Sirach,   22,  25,   24. 

Simon  the  High  Prieft  encourages  here,  with  thefe  Words,  the  Con- 
gregation of  Ifrael,  to  Thankfgiving  to  God  for  all  the  Bleffings  they  had 
received*  Vv'e  muft  likewife  be  encouraged  as  true  fpintual  Ijraelites, 
to  praife  and  thank  the  Lord  for  all  his  Bleflings  beftowed  upon  us  -, 
whereof  fom€  are  paft,  fome  are  prefent,  and  fome  ai-e  to  come. 

The 


0/ GOD'S    PROVIDENCE.  iz^ 

The  part:  BlcfTings  are  Again  fome  before  we  were  born,  znd  fome  zhtv : 
Some  concerns  the  Goodsof  Nature,  fome  the  Goods  of  Grace,  and  fome 
the  Goods  of  Fortune.  Before  we  were  born,  God  exalted  our  Days  in 
our  Mother's  Womb  •,  our  Days  cannot  well  befaid,  to  begin  perfedly 
before  we  were  born,  for  as  long  as  a  Child  lies  in  his  Mother's  Womb, 
it  cannot  be  faid  to  have  Days,  as  well  as  after  the  Birth,  when  it  begins 
to  breathe  the  common  Air  :  Though  God  has  exalted  our  Days  from 
our  Mother's  Womb  ;  for  he  knew  us,  when  we  were  yet  unborn  ;  as  the 
Pfalmift  lays  ;  Thine,  Ey<'s  did  fee  my  Suhft once  yet  being  imperfect :  And 
he  hath  wonderfully  formed  our  Bodies  in  our  Mother's  Womb,  as  Jok  P^^'-  cxxxiv. 
fays,  Hafi  thou  not  poured  me  out  as  Milk,  and  crudled  me  like  Cheefe  ? 
Thou  hafi  clothed  me  with  Skin  and  Flefh,  and  hafi  fenced  me  with  Bones  ^  ^'  '°* ' 
andSinnews,  and  has  brought  us  forth  alive  in  the  Time"  of  our  Birth;  And 
after  we  were  born,  he  exalteth  our  Days  in  our  Cradles,  that  we  grew 
up  with  found  and  healthy  Bodies  ;  has  carried  us  as  upon  his  Hands, 
and  guarded  us  by  -his  Angels  in  our  Infancy  •,  has  guided  us  by  his 
Hands  in  our  Youth,  has  advifed  us  in  our  Manhood,  and  he  dealeth 
yet  daily  with  us  according^  to  his  Mercy.  O !  how  often  have  we 
vexed  him  in  our  Life- time,  yet  he  has  not  cut  off  the  Thread  of  our 
Life,  but  exalts  daily  our  Days,  and  grants  to  us  one  joyful  Day  after . 
another.     And  this  is. 

The  prefent  BlelTings  ;  they  are, 

Firji,  He   dealeth    with  us  according  to  his  Mercy.     The  Mercy  of 
God  is  a  Fountain,  whereof  flows  all  other  heavenly  gracious  Gifts  ;  like 
the  River  in  Paradife,  that  was  parted  in  four  Heads  ;  fo  is  the  Mercy 
of  God  parted  in  four  Heads  to  water  Men.     The  Firji  is  the  Creation. 
The  Second  the   Prcfervation.     The  Third  the  Redemption  •,    and   the 
Fourth  the  Sandification.     All  thefe  have  their  Origin  from  the  bottomlcfs 
Pit  of  God's  Mercy  •,  Of  Mercy  he  forgives  us  our  Sins  -,  Of  Mercy  he- 
has  Companion  over  his  JPeople  ;  Of  Mercy  he   comforts  us  \  Of  Mercy  ^^^^^^- ^^ 
he  grants  to  us  all  what  is  needful  for  this  and  the  eternal  Life  ;  Of  Mercy 
he  keeps   us  from  Evil;  Of  Mercy  he  has    created  us  ;  Of  Mercy  he.      S^'""'  ' 
rifes  us  up,  when    we  fall  ;  Of  Mercy  he  holds  us  up  when  we  fland  ;  jf.    ^2,    13 
Of  Mercy  he  guides  us,  when  we  walk  ;'  Of  Mercy   he  comforts  us, 
when  we  are  afBided  ;  Of  Mercy  he  rejoices   us,  when  we  are  troubled  ; 
and  Of  Mercy  he  flrengthens  us,  when  we  are  weak.     We  cannot  praife 
the  Mercy  of  God  enough,  for  it   is  as  great  as  he  is  himfelf,  and  it  is     • 
infinite  and  unmeafura'r.le. 

Secondly,  He   grants    us  Joyfulnefs  of  Heart.     There   is  two  forts  of 
Joyfulnefs,  namely,  corporal  and  fpirtual. 

The  corporal  Joyfulnefs  is  either  lawful  or  unlawful  ;  Laivfid  Joyful^ 
nefs  is  what  a  Man  has,  to  who^n  God  has  given  Wealth  and  Power,  to  <?^/-EccIe.  *■  iq 
and  drink  thereof,  and  to  take  his  Portion,  and  to  rejoice  in  his  Labour  ; 
this  is  the  Gift  of  God  :  Likewife.when  we  are  rcioiccd  over  the  Blcilin&,^;Pr-iI.  xcii.  5 

of 


130  0/GOD'S    PROVIDENCE. 

of  God,  thank  him  for  them,  and  employ  them  to  the  Glory  of  his 
holy  Name,  and  to  the  Help  of  our  wanting  Neighbour.  Unlawful 
Joyfulnefs  is,  when  we  are  but  rejoiced  over  Riches  and  Wealth,  and  will 
not  do  any  Good  therewith,  as  Nabal,  or  over  Honour  and  Power  as 
Haman,  or  over  Luxury  and  Plenty,  as  Dives.  The  foolifli  Children  of 
this  World  can  tickle  themfelves  with  fuch,  but  it  is  no  true  Joyfulnefs  of 
Heart,  for  there  is  no  Root  nor  Ground  of  true  Joy  herein  •,  therefore 
do  they  deceive  themfelves,  who  think  that  the  Joy  of  this  World  is  true 

Pfal.  xxxvu.  Joy.     They  may  well  for  j'orae  I'ime  Jpread  themjelves  like  a  green  Bay- 

^ ' "  Tree^  but  they  will  not  be  found  more  at  laji. 

Spiritual  Joyfulnefs  is  a  true  undeceivable  Joyfulnefs  of  Heart, 
proceeding  from  the  Grace  of  God,  and  the  Comfort  of  the  HolyGhoft, 
which  flows  out  always  with  living  Nourifhment  in  the  Lord  in  the  midfl 
of  the  grcateft  Grief  ;  for   it  afTures  a  Child  of  God,  that  he  has  Peace 

Adsx  '     '  "^i'^h  God    through   Jefus  Chrift,    and  has  a  Confcience  void  of  Offence 

'  towards  God  and  Men  ;   and  therefore  always  rejoiced  although  in  the 

greateft  Calamity,  for  he  knows  that  his  Crofs  comes  from  God,  with 

Lam.  iii.  33.  a  good  Intention.  Since  God  doth  not  qffli^  willingly^  nor  grieve  the 
Children  of  Men.  He  never  permits  any  Lvil  to  happen,  without  having 
in  view,  to  make  fome  Good  of  it  :  He  gives  Strength  in  Sufferings  -,  and 
when  the  Lord  has  given  unto  his  Children  fo  much  of  the  red  Wine,  as 
is  poured  out  in  the  Cup  of  Salvation,  and  that  he  knows  they  can  bear, 
^  and  they  are  thereby  become  unable  to  fin,  and  ftrong  to  pray  •,  then 
crowns  he  them  atlaft  with  Salvation,  and  he  is  likewifc  rejoiced  in  Death  -, 
for  he  doth  not  look  on  Death  with  natural  Eyes  as  the  Heathens  ;  but 
with  faithful  Eyes  as  being  a  Door  and  Entrance  to  Life  Everlafting, 
and  an  Unbinding  of  this-  Worldly. 

'I'hirdly,  He  gives  us  Peace  in  our  Days :  There  is  three  Sorts  of  Peace, 
Outward^  Inward^  and  EternaL 

Outward  Peace  is  againr  either  common  or  particular  -,  common  Peace 
is,  when  Kings  and  Princes  on  Earth  live  peaceably  and  in  Alliance  :  This 
is  a  great  BlcfTing,  and  comes  from  God  ;  and  when  we  have  this  Peace, 
we  mult  thank  God  therefor,  and  pray  that  it  may  continue  fo  in  our 
Days   ;  and  when  it  is  gone,  we  muft  again  in  Humility  feek  it  from  the 

pr  J  ,  .  Lord.  Who  maketh  Wars  to  ceafe  unto  the  End  of  the  Earthy  he  breaketh 
the  Bow^and  cutteth  the  Spear  afimder^he  hurneth  the  Chariot  in  the  Fire. 
Particular  Peace  is  between  Neighbour  and  Neighbour,  Friend  and  Friend, 

Gsl.  V.    22.  Relation   and  Relation.   •  ms  is  one  of  the  Fruits  of  the  Spirit ;  when  a 

Prov.  xvi.  7.  Man's  Ways  pleafe  the  Lord^  he  maketh  even  his  Enemies  to  be  at  Peace 
with  him. 

Inward  Peace   is    the  Peace  of  Confcience,  and  is  called  the  Peace  of 

Phil.   IV.  7.  QqJ^  becaufe  it  comes  from  God  ;  is  procured    by  Chrift,  is  fealed  and 
^°'     confirmed  by  the  Lloly  Ghoft  •,   is  offered  in  the  Gofprl,  is  preached  by 
the  Minillers  of  God,  and  is  received  by  Faith.  This  Peace  cenfifts  here- 
in ; 


Of  GOD'S    PROVIDENCE.  ijr 

in  ;  that  vje  are  ajfured  of  the  Forgiventjs  of  Sin:,  have  Peace  with  Cody 

through  Jefus  Chriji  ;  makes   the  Word  of  God  fhine  in  our  Hearts^  and 

fuhducs  our  Will  from  IVickednefs,  alone  through   Love  and    Obedie7tce  to 

God,  that  we  fJoall  not  difturb  again  the  Peace  of  our  Confcience.   We  often 

feel  the  Sparks  of  the  inbred  Sin,  but  through   the  Grace   of  God   we 

quench  the  fame,  and   are  willing  to    receive   all  that  comes,  being  af- 

fured  that.  Although  the  Mountains  (hould  depart^  and  Phe  Hills   be   re-  ^^^'  '^^-  ^o- 

moved,  yet  jhall  not  the  Covenant  of  the  Peace  of  the  Lord  be  removed  : 

Let  the  whole  World,  and  even  Death,  ftormagainil  a  Heart,  it  is  not 

affeded,  as  long  as  the  Confcience  refts  in  the  Lord,  and  has  Peace  with 

God  :  In  regard  to  this,  fays  the  Pfalmift  \  Refi  in  the  Lordy  and  wait  Pfal.  xxxvii. 

patiently  for  him.  7. 

The  eternal  Peace  we  fliall  receive  in  Heaven,  when  we  have  con- 
quered all  the  Enemies,  that  troubled  and  tempted  us  in  this  World  ; 
then  fliall  the  People  of  God  dwell  in  a  peaceable  Habitation,  and  in  xr  ••  • 
Jure  Dwellings,  and  in  quiet  re  fling  Places. 
The  Bleflings  to  come  are, 
Firfl,  That  he  confirms  his  Mercy  with  us  :  The  greateft  Mercy  and 
Grace  God  fliewed  unto  the  Jews,  was  that  he  entruftcd  them  with  his 
Word,  and  dealt  not  fo  with  any  other  Nation.  St.  Paul  fays  of  them 
therefore  •,  Who  are  Ifralites,  to  whom  pertaineth  the  Adoption,  and  the  Rom.  ix.  4: 
Glory ^  (in  the  many  Miracles)  and  the  Covenants,  (God  made  his 
Covenant  with  Abraham  by  the  Circumcifion,  and  promifed  unto  his 
Seed  a  new  Covenant)  and  the  giving  of  the  Law,  (on  Mount  Siyiai)  and 
the  Service  of  God  (the  Le'vitical  Offerings  and  Ceremonies)  and  the 
Promifes,  (not  alone  Temporal  of  the  Land,  of  Canaan,  but  alfo 
Spiritual  of  the  Meffias)  \  but,  becaufe  rhey  contemned  the  Word  of 
God,  and  rejecfled  his  Grace,  God  did  depart  from  them,  took  his 
Holinefs  from  them,  and  chofe  another  People,  who  will  put  a  hi<^her 
Value  on  his  Mercy  •,  God  has  now  entrufted  us  with  his  Word,  and 
with  his  Mercy,  therefore  let  us  walk  circumfpecledly  therewith,  left 
God  take  it  from  us  again  •,  God  has  not  cntruded  us  with  his  Word 
and  Mercy  on  other  Conditions,  than  that  we  fliall  be  accountable  thereof  ; 
as  we  can  fee  of  the  Parable  of  the  King,  who  called  his  Servants  to 
Account. 

Secondly,  That  "he  delivers  us  at  this  Time,  not  alone  from  all  Evil' 
wherewith  we  are  furrounded  in  the  Time  of  our  Life,  but  alfo  in  the 
Time  of  our  Sicknefs  ;  but  efpecially  in  the  Time  ot  our  Death.  We 
muft  pray  to  God  for  this,  and  thank  him  for  the  manifold  Blefling* 
he  has  beftowed  upon  us,  and  fay.  Now  blefs  ye  the  God  of  all :  We 
cannot  pay  God  cheaper  for  all  his  BlelTings,  than  with  Thankfgiving  ; 
which  can  bed  be  done,  when  we  acknowledge  them  with  oar  He  rts, 
fpeak  of  them  with  our  Mouths,  and  fhew  it  in  our  Adtions.  l^he 
Apoftle  St.  Paul  praifes  this  bountiful  God  and  his  almighty  Providence 
in  our  Text.     W'hercof  we  will  confider,  First, 


,^2  Q/-G  OD'S    PROVIDENCE. 

First,  'That  God  has  not  akne  created  all  Things,  but  preferves  all 
Things  yet  daily. 

Second,  H^'hertln  Providence  conftfts  in 'particular. 

Explanation  of  the  Text.     Part  I. 
I..  That  God  has  not  alone  created  all  Things,  but  preferves  all  Things 
yet  daily. 

When  we  fee  a  neat  and  beautiful  Piece  of  Work,  then  falleth  always 
on  our  Thoughts,  who  is  the  Mafterwho  has  projected,  complcated  and 
finifhed  the  fame  :   Do  we   behold   the  World,  and  all  that  is  therein, 
then  our  Thoughts  draw  us  to  the  Mafter,  who  has  created  all  :  We  fee 
in  all  the  created  Things   in   Nature  fuch    a  compleat  Order,  that  one 
Thing  is  above  another,  the  Reafonable  above  the  Unreafonable,    the 
Heavenly  above'the  Earthly  ;  that  one  Creature   muft   lerve  the  other, 
and  that  the  whole  Nature  is  in  Amity  together,  and  Nothing  is  againfi 
another,  or  elfe  it   wouldicaufe  Confufion  •,   We  behold  ourfclves,  then 
points  our  Creation   to   us  the  Mafter  thereof  •,    although  Nature  learns 
us,  that  one   is  born  of  another,  and  that  every  one  has  his  Father  and 
JVI other,  of  whom  he  is  generated  •,  yet  cv.r  Reafon  tells  us,  that   the 
firft  Man,  from  whom  v/e  all  are  defcended,  could  as  Httle  have  created 
himfelf,  as  Men  can  now  do  •,  theretore  has  there  certainly  been  a  Mafter 
who    created   him,  and  gave   him  Life,  and  who  preferves  yet  daily  the 
Race    of  Mankind,  and   gives    them  Life  and  Breath.      This  is  it,  that 
the  Apoftle  will  have  the:  /Ithenians  tounderftand,  and  preaches  therefore 
to  them  in  our  Text,   of  God  and  his  Providence  ♦,  for  when  he,    as  the 
Apoftle  of  the  Gentiles,  came  in  his  Travels  to  the  City  of  Athens,  where 
there   was  a  high  School,  and  beheld  their  Devotions,  then  found  he  an 
Altar  with  this-  Infciiption,  To  the  unkno's^n  God\  the  Meaning  wiiereof 
■fliould  be,    that  if  there  was  any  other  God,  befides  their  Gods,     then 
iiiould  this  Altar  be  erecfled  to  this  unknown  God.    St.  Paul  took  hereby 
Gccafion  and  Caufe  to  inftrudl  the  Athenians  of  the  true  God,  and  carried 
them    to  the  Creation  and  Prefervation  of  the  World  ;  that  they  thereof 
fhould  acknowledge  the  Creator  •,  of  whom  St.  Paul  fays,  that  he  is 
\.   The  only  Lord  :   The  Athenians   had   m.any  Altars,  ap.d  the  City 
...      was  wholly  given  to  Idolatry,  but   the  Apoftle  will  convince  them,   that 
Pfallxxxii6  ^^^^^  ^^  ^^^   ^^^  ^°^'>  ^^^  fpeaketh  therefore  of  God  as  of  One,  faying, 
God  that  made  the  PFcrld  :  We  fhall  not  take  the  N^me  God,  as  a  Title 
of  Honor,  fo  as  when  the  Angels  and  Magiftrates  are  called  Gods  ;  but 
ior   the  only  True  God,  in   Oppofition  to  the  falfe  Gods,  whom    the 
Athenians  •^'(jr\K\^^.td\  for  when  God  is  called  in  the  Scripture  with   this 
.Name,  then  is  fliewed  therein  his  godly  Eftence,  whereby  he  is  feparated 
from  all  others,  who  are  no  Gods.     He  is  the, 

2.  Almighty,  that  Kiade  the  World  -,  The  Heathen  Philofphers  were  of 
Opinion,  that  the  World  was   eternal,  rnd  had   no    Beginning,  neither 

would 


0/  GOD'S    PROVIDENCE.  133 

would  have  an  End,  but  St.  Paul  will  convince  them  here  of  their  Error, 

and  fays   therefore,   God  that    made  the  florid.    Who    of  their  invented 

Gods  could   do  fuch  a  Work  ?  This  is  a  plain  and  vifible  Proof  of  the    - 

infinite   Majefty,    Power    and   Wifdom    ot   God,    whereby    the  Lord 

diftinguifhes  himfelf  from  all  falfe  Gods.     He  hath  made  the  Earth  by  his  Jer.  x.  \1.12 

Power,  he  hath  eJiabliJJoed  the  JVorld  by  his  fVifdom,  and  hath  Jirehhed 

out  the  lltavens  by  his  Power  :  And  as  he  has  created  all  Things,  fodoes 

he-preferve  them  daily,  that  nothing  fliallbe  loft  and  deftroyed.   Dire6tly 

otherwife  doth  an  Artificer,  who,  after  the  Building  is  finiilied,  goeth  away, 

and  is   not  further  concerned  about  it.     Who  knoweth  not,  i'ays  Job,  ^«  job.  xii  q.io 

all  thefe,  that  the  Hand  of  the  Lord  hath  wrought  this  ?  In  whofe  Hands  job'  i.  3.' 

are  the  Soul  of  £very  living  Thing,  and  the  Breath  of  all  Mankind.    "His 

Providence  governs  and  upholds  all  Things  •,  the  Son  of  God  upholds  all 

Things  by  the  Power  of  his  Word  -,  he  is  before  all  Things,  and  by  him  Col.i.  17. 

all  Things  conjifl :  He  anfwered  therefore  the  Jews  who  accufed  him  with 

the  Breaking  of  the  Sabbath,  becaufc  he  had  healed  the  impotent  Man  on 

a  Sabbath  Day  •,  My  Father  worketh  hitherto  and  I  work.  The  Meaning  J°^"  ^'-  '7: 

hereof  is;  Y.e  accufe  me  with  breaking  the  Sabbath,  but  ye  fhall  know 

that  I  am  not  fo  bound  to  the  Law  of  the  Sabbath,  as  ye  think  ;  for,  as 

my  Father,    although  he  refted  on  the  feventh  Day  from  creating,  doth 

not  reft    from  preferving,  but  he  preferves  all  Things    as   well   on  the 

Sabbath,  as    working  Days  ;  in    the  fame  Manner  do  I  work  as  a  true 

God  with  the  Father  ;  efpecially  as  this  is  a  Work  that  cannot  be  fixed 

on  a  certain  Time  or  Day,  but  muft  be  done  continually.     He  is 

3.   Commanding;  He  is  Lord  of  Heaven   and  Earth  :  IVhen  he  fpeaks  ?i-A.  x.xxiii 
//  is  done,  and  when  he  Commands,  it  Jlands  faji  :   If  he  will  have  a  Thing  9- 
done,   none  can    withftand  it,  neither  c;in   any   one  fay,  IVhat  doji  thou  j^^^^   .,^ 
do  ?  Therefore   is  he  called  Lord  S^ebaoih  \  that  is,  the  Lord  of  Hofts. 
That  as  a  General   has- to  command  over  his  Army,  fo  commands  God  '     - 

the  whole  Nature,    and  has    a   mighty,    a  well  ordered,    and  obedient 
Army. 

A  mighty  Army  has;   the  Lord"      If  we  look  up  to  rieaven,  he   has  Pial.  dii.  ?.o. 
.  there  Alillions  and  his  Millions  of  Angels,  that  do  obey  Commands  :  HehasK-A.  xl.  20. 
the  Stars,  and  brings  out  their  Hojls  by  Number,  he  calleth  themby  Names.  ^^^Z-  ^'-...^O' 
The  Stars  in  their  Courfes  fought  againjl  Sifera.   He  has  the  Thunder  and  lobxyxvii''^ 
Lightning,  and  therewith  is  the  Voice  of  his  Excellency  beard.  He  has  /i?^  Ffal.cxlviii  s 
jtormy  Winds,  to  fulfill  his  Words  \  he  commands  the  Clouds  to  go  over  the 
whole  World,  he  has  Fire  and  Hail  for  Vengeance  ever  thellngcclly  .-The  Sun 
ftood  iVil!  in  the  Time  of  Jofjua,  and  went  back  on   the  Shadow,  in  the 
.  Time  of  Hczekiab,  and  was  darkened  in  the  Time  of  Chrift's  Sufilrings. 
The  Elements   are  likewife   belonging  to  the  Army  of  God -,  tie  Earth  _ 
fwallowed   «/>  Corah, .  Dathan    and  J\b\r^m,   and  their  Company:  The  ' '^^- ^^'' '" 
Waters-  drowned   the   fiiil  World,  and  fwallowed  up  Pharaoh,  and   all 
his  Might ;   Fire  and  Briaiilone   confumed  Sodcm  and  Ccmcrfih^  and  ca 

T  the 


I .,  0/  G  O  D  ^  S    P  R  O  V  I  D  E  N  C  E. 

"■  the  contrary  did  not  hurt  the  three  Men,  that  were  ca ft  in  the  fiery 
Oven.  The  Beafts  and  unreafonable  Creatures  are  likewife  reckoned  in 
the  Army  cf  God  :  A  Lion,  tore  the  difobedienc  Prophet  •,  two  Bears  tore 
Forty-two  Chiklrcn  oiBelhel^  and  the  Lord  threatens,  that  he  will  fend 
Lev.  .\\vi.!Li  ^y-jj^  Beafts  among  the  Difobedient,  who  Ihall  bereave  them  of  their 
Chilclren,  and  deftroy  their  Cattle  ;  The  Infects  and  Vermin,  are  alfo. 
under  the  Army  of  God  •,  Palmer  Worm,  Locufts,  Cancker  Worm, 
and  Caterpillars,  dcftroys  tlie  Flarveft  of  the  Field.  The  Devils  and  Evil 
Spirits  are  alfo  under  tliis  nr;ighty  Army  of  God,  and  the  Lord  ufes  them 
as  Executioners  over  the  Difobedient  and  Ungodly. 

A  well-ordered  Army  has  the  Lord,  Can  a  General  put  all  his  whole 
Army  in  good  Order,  before  a  Battle  begins  ;  much  more  can  God, 
being  a  God  of  Order  and  Decency,  bring  forth  his  Army. 

An  obedient  Army  has  the  Lord.  When  he  calls  for  Famine,  it 
comes  ;  when  he  calls  for  Corn  and  Fruit  it  comies,  and  there  is  Plenty  •, 
yea,  all  that  he  calls  for,  Sword,  Drowth,  they  come  all  at  his  Com- 
mand,    He  is, 

4.  Holy.  He  will  be  honoured,  ferved,  and  v/orflfipped,  not  in  fuch 
Ways  as  hum^an  PvCafon  can  invent  •,  for  our  Reafon  is  blind  in  the  godly 
Things  ;  neither  as  we  think  it  right  in  our  own  Eyes  ;  neither  dwt-lleth 
God  in  Temples  made  v/ith  Hands,  as  if  he  was  incjofed  or  confined 
there,  as  the  Heathens  thought,  for  he  needed  no  Temple  :  King 
Solomon  builded  a  ftately  Temple  in  Jentfakm^  there  was  no  fuch  other 
in  the  World  •,  and  yet  faid  Sclomon.,  Jhould  God  Jurely  dwell  on  Earth  ? 
The  Heathens  had  Temples  for  their  Idols,  but  they  were  only  Syna- 
gogues of  the  Devil,  with  v/hom  God  will  not  have  any  Fellowftiip  •, 
neither  will. God  be  worfliipped  alone  with  outward  Ceremonies :  There- 
fore faid  he  to  the  Prophet  •,   1  hate,  1  difpife  your  Feaft  Days^  and  1 

Am.  V.  21.  vjill  TiOt  fmcll  in  your  fclemn  Jjfemblies  :  And  as  God  dwelleth  not  in 
Temples  made  with  Hands,  fo  will  he  neither  be  worfliipped  with  Man's 
Elands',  as  though  he  needed  any  Thing  :  for  the  Earth  is  the  Lords^ 

ul  '\C^i6  ^  ^-'^^^^■^^  Faitkfulnefs  thereof.,  the  f For  Id,  and  they  that  divell  therein  :  Tea 
if  we  would  offer  to  the  Lord.,  Lebanon  is  'not  fuffu'?nt  to  burn,  nor  the 
Beajls  thereof  Sufficient  for  a  Burnt- offering.      He  is, 

5.  Mild.,  Hegiveth  to  all  Life  and  Breath,  and  all  Things.  He  created 
the  two  firft  Men,  Adam  and  £1'^,  Adam  of  the  Earth,  and  E've  of  one 
of  Adam's  Ribs.  From  them  again  are  all  Men  defcended  by  the  natural 
Conception  and  i^>irth,  wherein  God  aftcth  the  chicff^ft  Part,  for  he 
giveth  all  Life  aud  Breath.,  as  Job  and  David  acknowledge  ;  yea  all  that 
IS  needful  for  the  Prelervation  of  the  whole  Nature,  God  gives  daily  r 
Hereby  can  we  be  convinced  of  the  Providence  of  God.      He  is, 

6.  IVife.,  Which  we  can  beft  prcceive  of  the  following  three  Articles, 
Firfi.,  He  hath  made  of  one  Blood,    all  Nations  of  Men,  for  to  dwell 

on  all   the  t'ace  of  the  Earth,  from  the  Origin.     One  Man  is' not  higher 

nor 


Gf.G  O  D  '  S    PROVIDENCE. 


^> 


nor  more  worthy  than  another,  for  all  arc  made  of  one  Blood  i  vvc  are  ali 
dcfcended  from  /Idam  and  Eve,  and  afterwards  from  Ncah. 

Secondly,  He  hath   determined  the  Times  before  appointed  ;  we  can 
fee,  that  the  Times   and  Seafons   have   their  regular  Order,    one   after 
another  ;  He  appointeth  the  Moon  for  Seafons,  the  Sim  knorxeth  his  going  pf^i.  ci-/.  ig. 
Bcujn  ;  the  Stars  fhine  in  their  Watch  and  Order. 

Thirdly,  And  the  Bounds  of  their  Habitation  •,  God  had  in  the  Begin- 
ning divided  the  whole  Earth  among  Men,  and  given  the  Earth  to  the 
Children  of  Men.  After  the  Flood  God  fettled  all  the  Bounds,  and  gave 
to  every  Nation  their  Limits  and  Inheritance,  as  Mofes  faid  to  the  Chil- 
dren of  Ifrael:  When  the  mofl  High  divided  to  the  Nations  their  I?i-'Dcut.xx\u.S 
heritance,  ivhen  he  feparated  the  Son  (?/Adam,  he  fet  the  Bounds  of  the 
People,  according  to  the  Number  c?/ Ifrael.     He  is, 

7.  Omniprefent,  He  is  not  far  from  us,  for  in  him  we  live,  and  move, 
and  have  our  Being  •,  a  worldly  King  or  Lord  cannot  be  over  all  his 
Dominions,  therefore  has  he  Stewards  or  Viceroys,  to  govern  in  hLs 
Stead.  But  God  is  over  all  -,  Can  any  hide  himfelf  in  fecret  Places,  that  , 
J  fnall  not  fee  him  fayeth  the  Lord  ;  do  not  I  fill  Heaven  and  Earth  fayeth  ■  '  '  " 
the  Lord :  None  can  fly  away  from  the  Prefence  of  God,  he  hears  all 
what  we  hj,  he  fees  all  what  we  do,  he  counts  our  Steps,  and  knows 
our  Thoughts. 

Wc  have  hereto  confider.       Part    II; 
II.   How  it  confifts  with  the  Providence  of  God. 

We   muft  know  that  the    Providence   of  God,    is  the  all-knowing 
Knowledge  and  Forefight  of  God  over  the  v/hole  Creation,    and    all   the 
Creatures,  which  he  governs  and  preferves  wifely,   juftly  and  freely,  to 
the  Glory  of  his  holy  Name,  and  the  Welfare  of  Men  :  The  Providence 
of  God  is  called  likewife  in  the  Scripture  •,  'T.he  Eye  of  God:  One  having 
clear  Eyes,  can  plainly  fee  all  that  comes  before  him,  much  plainer  fees  '        ->^'\i-9- 
and  knows  God  every  Thing  that  is  committed,  either  in  Public  or  Pri- 
vacy :  His  Eyes  are  clearer  than  the  Sun  ;  '■The.  Darknefs    and  the  Light  p^^.,  ^^^. .. . 
are  alike  to  him  ;  And  fhall  we    not  think    that   this  is  a   fim.ple  Sight  12. 
without  Effect  and  Power  ^    No,  for  it    is  called  in   other  Places  of  the 
Scripture;  The-  Ordinances   of  God,  'whereby  Heanen  and  Earh  confifl  -^Vhlxxv.-i.qi. 
the  Upholding  cf  all  Things,  and  the  Care  of  God. 

We  cannot  call  the  Providence  of  God  with  a  properer  Name,  than  . 
the  Oeconomy  of  God,  fmce  the  Earth,  Sea,  Pleaven,  and  all  what  is 
in  them  are  his  ;  and  he,  as  a  Houfliolder  and  Father,  upholds  and  pre- 
ferves them  ail,  daily  and  continually  :  If  a  Father  of  a  Houfe  governs 
his  Houfe  rightly  and  wifely,  then  he  muft  obferve  thefe  three  things, 
Firfl,  he  muft  hz  well  acquainted,  and  have  a  Foreknowledge  of  his 
Houfe.  Secondly,  he  mufc  form  to  himfelf  a  Purpofe  and  Conclufion, 
concerning  the  governing,  preferving  and  upholding  of  his  Houfe. 
Thirdh,  he  muft  have  Thoughts,  and  be  concerned    for   ths  \\'ork  of 

T  2  his 


■1^6  0/  GOD'S  PU  OVID  EN  CE. 

his  Houfein  itfelf  j  likevvife  do  chefe  three  Parts  belong  to  the  Providence 
of  God. 

I.  A  Fore-knowledge  of  every  Thing.  This  Fore-knowledge  is  but 
nfcribed  to  God  by  us  in  a  human  Way,  in  order  to  help  our  weak  Un- 
derftanding.  God  has  knowledge  of  every  Thing,  not  after  the  Altera- 
tion and  Change  of  Times  and  Seafons,  as  if  he  needed  to  gather  this 
Knowledge  by  Experience  ;  no,  but  the  Knowledge  of  God  is  in  a  Mo- 
ment, that  he  fees  and  knows  ail  and  all  in  an  Inftant  :  God  knows  all 
his  Work  from  eternity.  This  Fore-knowledge  of  God,  is  either  com- 
mon, particular  or  perfonal. 

The  conrmon  Fore  knowledge  of  God  extends  to  all  Things.  That 
God   fees  all  Things  before,  and   knows  the  Hour  .  and  Moment    when 

p,.        ...    ^  every  Thing  fhall  happen,  and  fees  it  all  in  one  Sight  •,  'The  Lord  looketh 
^  from  Heaven^  he  heholdeth   all  the  Sons    of  Men^  from  the   Place  of  his 

Pkl.cxxxlx.z  ^^'^^^^^^^^'^^  •,  he  looketh  upon  all  the  Inhabitants  of  the  Earth  •,  yea,  he 
under  ft  ands  our  'Thoughts  afar  off. 

The  /)^r//rL'/(3r  Fore-knowledge  of  God  extends  to  the  Faithful  :  Fie 
kno\Vs  before,  and  has  feen  fi'om  Eternity,  who  fliould  believe  in  Jefus 
-Chrift,  and  remain  (leadfaft  in  their  Faith  to  their  Lives  end.  And,  they 
•are  the  EleA  •,  he  knows  all  their  Acflions  and  Inclinations,  and  is  plea- 

^ii!'  '■..^-     ied  therewith  •,  The  Lord  knoweth  the  Way  of  the  Righteous  :  The  Foun- 
■  "■  '9"  dation  of  God  flandeth  fure,  having  this  Seal  -,  'The   Lord  knoweth  them 

Rom  ii  I  -  ^^^^  ^^^  '^'•^  •  ^"  regard  to  this  fays  St.  Paul  of  the  Jews  :  Hath  God 
cafi  away  his  People?  God  forbid.  God  hath  not  caji  away  his  People 
which  he  foreknew  \  namely,  that  fhould  believe  in  Chrift,  and  remain 
ftedtafh  to  their  Lives  end. 

The ^^ry^/^^Z  Fore-knowledge  of  God  extends  to  Chrifl,  whofe  Incar- 
nation, Suffering,  Death,  Refurre6lion  and  Afcenfion,  God  had  forefeen 
from  Eternity  ^  yea,  even  them  who  fhould  betray,  condemn,  and  cru- 
cify him  ;  fo  that  Nothing  happened  to  Chrift  but  what  God  had  fore- 
feen, and  knew  from  Eternity,  that  fliould  befall  him,  and  had  therefore 
toretold  the  fame  by  the  Prophets.  We  lliould  not  be  of  that  Opinion, 
that'all  this  befell  Clirift,  becaufe  God  had  forefeen  and  foretold  it  :  No, 
for  thereof  would  follow,  that  God  had  inftigated  the  Enemies  of  Chrift, 
to  compleat  their  Wickednefs,  becaufe  he  flioukl  not  be  deceived  in  his 
Fore-knowlecige  :  A  Thing  happens  not  becaufe  God  knew  it  fhould 
happen,  but  becaufe  it  .fliall  happen  •,  therefore  God  knows  and  fees  it, 
for  he  knows  and  fees    every    Thing:   Therefore  faid  St.  Peter   to  the 

Afts  ii  •'-'  J^'^^s  •,  Jefus  of  Nazareth  being  delivered  by  the  determinate  Counfel  and 
Fore-knozvledge  of  God  ye  have  taken,  and  by  wicked  Hands  have  crucified 

jPct.  i.  .-.o.    and  (lain  :  bt.  Peter   fays    in  r^nother.  Place  •,   He  was  fore-ordained  be- 
fore   the  Foundation   cf  the  World  \  It  was    the  Council  and    Will  of 
God,  that  Chrift  fhou'd  die  for  u^  though  God  did  not  drive  the  Enc- 
m  ■«  on,  to  tcike  andc.uify  him  :   The  Adion  difpleafeth   God,  but  the 
^ufferinj  pleafethhim.  2.   A 


0/ GOD'S    PROVIDENCE.  137 

2.  A  Purpofeand  Conclufion  concerning  the  Welfare  of  the  Houfe: 
This  extends, 

Firji^  To  all  Creatures  in  general  •,  when  God  decreeth  from  Eternity 
to  create  all  Things  •,  tor  all  what  God  makes  in  Time,  he  has  ordained 
from  Eternity. 

Secondly^  To  Men  alone,  when  God  had  decreed  from  Eternity,  to 
create  Men  in  Holinels  and  Righteoufncfs  after  his  own  Image,  and  faw 
that  Men  would  fall  ;  then  decreed  he  likewife,  to  take  the  fallen  Men 
again  in  his  Grace,  and  not  plunge  them  into  Hell,  as  the  fallen  Angels, 
and  therefore  to  fend  his  beloved  Son  Jtfus  Chrill  -,  who  fhould  raife  up 
again  the  fallen  Men,  and  reconcile  them  to  God,  through  his  Deathand 
Sufferings,  and  thereupon  ordained  the  gracious  Means  of  Salvation.  In 
regard  to  this,  fays  St.  Paul  -,  God  made  known  unto  us  (in  the  Gofpel)  p..^, ;_  r,  ,0^ 
the  Mijiery  of  his  IVilly  (to  favc  us  through  Chrift)  according  to  his  good 
Pleafure^  which  he  hath  purpofed  in  himfelf :  That  in  the  Difpenfation  of 
the  Fulnefs  of  Time,  he  might  gather  together  in  one,  all  Things  in  Chrijl, 
both  which  are  in  Heaven  and  which  are  on  Earth.  This  Purpofe  of 
God  concerning  the  Salvation  of  Men,  belongs  to  the  foregoing  Will  of  ♦ 

God  ;  after  which  he  will,  that  all  Men  Ihould  be  faved,  and  come  to 
tlie  Knowledge  and  ConfefTion  of  Truth. 

Thirdly,  To  the  Faithful  in  particular,  who  are  predeftinated  accordingto  v^\^,  i.  n. 
the  Purpofe  of  him  who  worketh  dlThings  after  the  Counfel  of  his  own  Will: 
For,  itpleafedGodbythc  Foolifontfs  of  Preaching,  to  fave  them  that  believe.  \  Cor.  i.  ::i. 
Thereby  likewife  to  the  Contemners  of  God's  Word,  to  hide  from  them 
the  Millery  of  the  Gofpcl  concerning  the  obtaining  of  Salvation,  through 
Faith  in  Jefus  Chrift  :  For,  fince  fo  many  are  carelefs  and  negle6tful 
of  their  own  Salvation,  that  they  do  not  thank  God  for  fuch  high  Grace, 
but  contemn  and  difpife  the  fame,  akho'  fo  plainly  revealed  in  the  Gofpel 
of  Chrift,  in  whom  Salvation  is  offered  to  all  \  fo  hath  God  decreed  in  his 
Juftlce,  to  hide  from  them  this  Mlftery^  and  to  condehin  them  for  the 
Sake  of  their  Ingratitude  and  Contempt  \  therefore  did  Chrift  thank  his 
heavenly  Father,  faying-,  I  thank  thee,  O  Father,  hord  of  Heaven  and  1^/^^^  ^.;  ,, 
Earth,  becaufe  thcu  hadjl  hid  thefe  Things  from  the  Wife  and  Prudent, 
and  hafi  revealed  them  unto  Babes  -,'  evenfo  Father,  for  it  feemeth  good  in 
thy  Sight :  This  belongs  to  the  following  Will  of  God,  after  which  he 
will.   That  all  the  Unbelievers /hall  be  damned. 

3.  The  Work  of  God's  Providence,  and  the  upholding  of  all. Things 
in  itfelf,  comprehends  thefe  two  Parts, 

Firji,  The  preferving  of  all  Things.  This  is  fo,  that  God  hath  not 
alone  endued  every  Thing  in  the  firft  Creation  with  its  own  natural  Power 
and  Virtue,  whereby  the  lame  fliall  be  preferved  •,  but  that  he  like- 
wife  daily  preferves  them,  fo  that  Nothing  can  move  without  the  Help 
of  his  Almighty  Hand,  The  Sun  was  created  by  God  in  the  Beginning, 
that  he  fhould  rife  every  Morning,  and  by  his  continual  Courfe,  fliew  us 

the  . 


,38  0/ GOD'S    PROVIDENCE. 

Mat.  V.  45.   four  Scafons  ;  yet  fays  our  Saviour  j  That  God  maketh  his  Sun  io  rife 
daily.     ■ 

Secondly.,  The  governing  of  all  Things  :  tliat  is,  That  God  is  the  fu- 
preme  Ruler  and  Governor  of  all  Things,  fo  that  Nothing  in  the  whole 
Nature  can  efcape  his  all-feeing  and  watchful  Eyes ':  But  every  Thing 
muft  come  to  the  End  and  Purpofe  of  God's  Will,  and  ferve  to  the 
Glory  of  his  holy  Name,  and  the  Salvation  of  the  Faithful. 

God  doth  this  either  by  a  natural  or  fupernatural  Courfe. 

By  the  natural  Courfe,  God  governs  all  Things  as  well  in  the  big  as 
little  World  1  In  the  big  W^orld,  when  he  lets  the  Sun  go  up  daily  ; 
when  he  fer.deth  Rain,  Thunder  and  Lightning  •,  when  he  lets  every 
Thing  grow  out  of  the  Earth,  and  governs  every  Thing,  and  all  the 
Creatures.  In  the  little  World,  namely,  Man,  Man  himfelf,  and  all  his 
Adlions,  good  or  bad,  (land  all  under  the  governing  Eye  of  God,  both 
in  the  natural  and  gracious  Kingdom. 

In  the  Ktf/«r^/ Kingdom,  Man  (lands  under  the  Providence  of  God, 
in  the  Entrance,  Progrefs,  and  Exit  of  his  Life.  Letthe  Atheift  thinU 
and  fay  what  he  will,  concerning  the  Conception  and  Birth  of  Men  \ 
that  the  fame  is  meer  Accident  of  natural  Caufcs. 

Can  their  Lies  and  Inventions  make  the   Truth  of  God's  Providiencc 
to-  Nought  ?  No  truly,  for  the  Hands  of  the  Lord  formed  us  in  our  Mo- 
ther's Womb  •,  brought  us  forth  in  the  Birth,  and  preferves  us  through 
the  Courfe  of  our  Lives ;  and,  when    we  die,  will  carry  our  Souls,  by 
his  holy   Angels,    into    Abraham'*^   Bofom.     Though    I  cannot   think 
what  thefe  Prophaners  will  bring  in,  concerning  the  Birth  of  cripple  and 
defe6led  Perfons,  Here,  fay  they,  has  God  been  either  blind  and  midaken, 
like  a  Potter  who  may  mifbake  in  the  forming  of  a  Veffel.   We  can  give 
unto  them  no  better  Anfwer  hereupon,  than    out  of  the   Lord's  "own 
Exod  IV  II   ^'^o^'tli^  who  faid,  Who  made  the   Dumb  or  Deaf,  cr  the  Seeing,  or  the 
Ifa.  Ixiv.  8.    Blind?  have  not  I  the  Lord?  God  is  the  Potter  and   Man  is  the  Clay.. 
Rom.  ix.  2\.  ^s  the  Potter  has  Power  over  the  Clay  of  the  fame  Lump  to  make  one  Vef~ 
fel  unto  Honour  and  another  unto  Difl^onour :  So    has  God  much  more 
Power   over  Men,    to  create  one  well-fhaped,  and  another  deformed. 
God  doth  not  do  this  out  of  any  fecret  Hatred  ;  no,  he  loves   all  the 
Things  that  are,  and  abhors  Nothing   which  he  hath  made  : -Deformed 
anddcfedled  Men,  who  live  in  tlie  Fear  of  God,  are  more  pleafingin  the 
Sight  of  the  Lord, 'than  ftrong  and  wholefom  who  run  in  Sin  and  Difo- 
bedience.   If  fuch  deformed  had  been  an  Abhorrence  to  God,  our  Savi- 
our would  not  have  healed  fo  many  in  the  Time  ot  his  Incarnation  ;  be- 
fides,  we  read,  that  he  called    the   Woman,    who    was   bowed  down 
,      ...    ,  through   Infirmity,   yf  Daughter  of  Abraham:    l^he    Reafon    hereof  is 
'  alone  known  to  God  •,  there  hangs  a  Vail  before  the  Judgment  and  Coun- 
fel  of  God,  wherethrough  human  Reafon  cannot  fee:   Though  Parents 
are  often  in  the  Fault,  and    guilty  of  the  Deformity    of  their  Children, 
•  .  cfpecially 


Of  GOD'S    PROVIDENCE.  159 

cipccially  Women,  when  they  are  carclds  in  their  Travels  :  And  therefore, 

God  did  order  {\.\c\\  fever e  Punijhment  for  them  'who  hurtcd  a  Woman  with  Exod.xxi.  zz 

Child,     Malicious  and  thoiightlefs  Men  have  a  common  Proverb,  when  ^3- 

rhey  fee  a  crippled  or  deformed  Perfon  -,   '  Be  cautious,  fay  they,  of  him 

'  whom  God  and  Nature  had  marked.'  But  we  can  and  may  anlwer  fuch 

wkked  Men  ;  Who  art  thou  that  repliefl  againfi  God  F  /hall  the  7'/^/«'<f  Rom.  ix.  29. 

formed  jay  to  him  that  formed  it,,  IVhy  haft   thou  made  me   thus  ?  God 

cannot  forbear  fuch  wicked  Expreflions  and  Judgments  over  his  Creatures; 

For  he  that  mocketh  the  Poor,,  reproacheth  his  Maker.  Syrach  fays  ;  Laugh  Prov.  xvii.  5. 

no  Man  to  Scorn  in  the  Bitternefs  of  his  Soul,  for  there  is  one  who  hujn-  ^)"^-  ■^^^'-  "^' 

bleth  and  exalt eth  :  We  often  fee,    that  God  blefles  fuch  deformed  Per- 

fons  with  fuch  Abundance  of  Senfe  or  other  Qualities,  that  they  become 

Wonders  in  Nature  ;  yea,  fome  are   deformed    in  their  Bodies.      God 

who  is  Alm-ghty,  can  again  give  unto  them  a  fuller  Portion  of  his  Spirit 

in  their  Souls,  until  he  at  laft,   fhall  give  unto  them  transfigurated  Bodies, 

with  the  Saints  and  Elec^t,  in  the  Refurre"6lion  of  the  Flefli. 

In  the  gracious  Kingdom,  that  is,  the  Chriftian  Church,  has  God 
care  over  all,  but  in  particular  over  the  Faithful.  The  Lord  faid  unto 
the  Jezvs,  whom  he  had  chofen  for  his  own  People  ;  ye  have  feen  how  ^^^'  "*"* 

I  bore  you  on  Eagles  Wings,,  and  brought  you  unto  my  felf :  He  protects 
his  Church  by  his  holy  Angels  ;  he  fends  faithful  IVIinifters,  and  brings 
the  Faithful  through  Fire  and  Water,  and  guards  them  among  Lions 
and  Draggons. 

Mans  A6lions  both  good  and  ba^l,  are  likewife  under  tlie  Providence 
and  Care  of  God. 

■  The  good  Actions  (land  two  Ways  thereunder,  Firfl,,  God  begins, 
helps,  promotes,  and  fulfills  good  Adions  :  St.  P-aul  fays,  it  is  Gt?^,  ph;i.  n  ,, 
which  worketh  in  you,,  both  to  ^vill,,  and  to'  do  of  bis  good  Pleajure^ 
Secondly,,  God  is  not  alone  pleafcd  with  good  Adions,  but  he  rewards 
them  alfo  gracioufly  both  here  and 'hereafter  :  Therefore  faid  St.  Paul  in  i  Tim.  iv.8. 
another  Place,  Godlinefs  is  prcfitahk  unto  all  Things,,  having  Promife  of 
the  Life  that  now  is,,  and  of  that  vjhich  is  to  come. 

The  bad  Aflions  ftand  likev/ife  under  the  Providence  of  God  •,  not 
that  God  -will,  or  confents  to  them,  much  lefs  direfts  and  commands 
them  •,  for  on  the  contrary  he  hares,  forbids,  and  punifhes  Evil  -,  fo  fays 
the  Pfalmift  •,  Thou  art  not  a  God^  that  hath  pleafure  in  Wukednefs, 
neither  -fJjall  Evil  dwell  with  thee  :  The  Foclifij  fhall  not  fland  in  thy  ^"'  '^'  ^ 
Sight,  thou  hatefi  all  workers  of  Iniquity  :  Therefore  if  God  fo.metimes 
permits  Evil,  yet  has  he  no  Pleafure  therein  -,  none  fliouid  think  that 
God  beholds  the  Evil  that  happens  in  the  World,  as  an  idle  Spe^ftator, 
without  any  regird  how  it  goes  :  No,  God  has  fuch  even  Eyes  with 
hardned  Sinners,  that  he, 

i/.  Let  them  do  what  they  will,  he  upholds  Nature,  and  hinders 
them  not  in  their  Wickedn?fs. 

idly. 


Gen.  xii.  r 


J40  QTGOD'S    PROVIDENCE. 

•  dly.  He  fees  and  knows,  what  they  intend  to  do  ;  as  our  Saviour 
faw  the  Treachery  of  Judas^  and  knew  all  what  his  Enemies  had  con  - 
eluded  and  refolved  againft  him, 

3^/)',  He  lets  them  go  on,  as  ajuft  Judge  and  Revenger  over  com- 
mitted Sins,  after  their   own  Inclinations   in  Wickednefs,  and  doth  not 
affift  them,  to  withftand  the  Devil,  the  World,  and    their  own  Flefh 
and  Blood  •,  but  for  their  former  Contempt  of  his  Grace,  draws   away 
from  them  his  holy  Spirit,  v/hcreby  they  might  be  enabled  to  withftand 
If"  vi  Q  10  ^^^  Temptations.     The  Jews  did   defpife  the  Grace   of  God   therefore 
did  God  take  away  his  Grace  from   them,    fo  that  they  Jljoidd  not  fee 
I  King.  xxii.  With  Eyes^  neither 'hear  ivith  their  Ears  :  King  Ahab  would   not  obey 
8.  9.  the  Advice  of   Micajah  the  true  Prophet,  therefore  did  the  Lord  pui  a 

lying  Spirit  in  the  Mouth  of  the  falfe  Prophets,  for  to  deceive  them. 

i^thly^  When  ic  comes  fo  fir,  that  a  Sinner  fiiall  commit  a  wicked 
Adtion,  then  has  God  his  Reafon,  why  the  Evil  befail.s  another,  then 
the  Sinner  had  purpofed  :  The  King  of  Babylon  had  drawn  his  Sword 
to  War,,  but  was  doubtful,  either  to  War  againft  the  Ammonites  or  the 
Jezvs  j  but  God  made  it  fo,  that  he  kft  the  Jmrnofiites,  and  fell  upoa 
the  Jews  -,  becaufe  the  Lord  would  punifn  them  for  their  Sins. 

Sthly,  Sometimes  God  hinders  the  Wicked,  that  they  cannot  fulfil 
their  evil  Propofitions.  The  Lord  plagued  Pharaoh  and  his  Hciife  with 
great  Plagues^  and  thereby  hindered  him  from  gratifying  his  v^icked 
Intention,  with  Sarah  Abraham'',  s  Wife  :  God  came  to  Laban  the  Syriau 
in  a  Dream  by  Night,  and  faid  unio  him,  take  heed,  that  th'ou  /peak 
720t  to  Jacob  either  good  cr  bad:  We  can  find  many  more  Examples  here- 
of in  the  holy  Scripture. 

6t.hly,  Sometimea  can  a  wicked  Perfon  have  a  bad  Intention  againft  an 
Innocent,  biit  God  delivers  the  Innocent,  and  it  falls  cither  on  a  Guilty^ 
or  the  C  ontrivcr  himfelf.  The  Acculers  o^  Daniel  brought  it  fo  far,  that 
Daniel  was  caft  into  the  Lions  Den  ',  but  God  delivered  Daniel,  and 
the  Accufers  were  themfelves  caft  in  the  Den,  and  devoured  of  the 
Lions.  Haman  had  eredled  a  high  Gallows,,  to  YiZV:<^Mordecai  on, 
but  he  was  himfelf  hanged  thereon,  and  Mordecai  v/as  honoured.  Then 
goes  it,  as  Solomon  (nys  ;  the- Righteous  is  delivered  out  cf  Tncuble,  and 
Prov.  xi.  8.    ^^^  IVicked  ccmeth  in  his  fie  ad. 

ythly.  Sometimes  can  an  Opportunity  be  offered,  whereof  the  Wicked 
can  take  Caufe  to  do  Evil  agaiiift  the  W'ill  and  Pleafure  of  God,  yet 
fpeaketh  the  Scripture  thereof,  as  if  God  did  it,  not  becaufe  he  docs  it, 
or  brings  any  to  the  doing  thereof,  but  becaufe  lie  knows  that  it 
happens,  and  he  permits  it,  though  he  has  no  Pleafure  in  it  :  The  King 
in  Egypt  and  his  Subjects  were  envious  againft  the  Children  of  Ifrael, 
becaufe  they  encreafed  greatly  in  the  tand,  and  wanted  therefore  to 
■  fupprefs  them  ;  yet  lays  the  Scripture  :  That  God  turned  the- Hearts  of 
Pfal.  cv.  25.  the  Egyptians,  to  hate  his  People  :  Shimei  being  of  the  Family  of  King 

Saul, 


0/ GOD'S    PROVIDENCE.  141 

Saul,  Had   an   inward   and  fecret  hatred  to  David^  who   was  crowned 
King  ;  and    alfo  preferred  before  the  Family  of  S^ul  ;  but  was  alraid  to 
fhcw  his  Anger  publickly,  as  long  as  David  had  the  Power  ;  but  after- 
wards having  an  Opportunity,  and  feeing  that  David  was  drove  from  his 
Kingdom  by  his  own  Son,  he  began  publickly  to  curfc  David  \  though  2  Sam.  xvi. 
fays  Davids  the  Lord  hath  faid  unto  him^  curfe  David.     The  Qucftion  ^°' 
is,  how   had    the  Lord  commanded  Shimei  to  curie  David  ?  Not  by  ai 
outward  Command,  tor  we  do  not  read  thereof  in  the  Scripture,  neither  , 
by   an  inward  Inftigation  ;  For  God  cannot  be  tempted  with  EviU  neither    ' 
tempted  he  any  Man  :  But  the  right  Senfe  hereot  is.  That,  when  Shimei 
faw,  that  he  had  now  an  Opportunity  to  vent  his  Anger  againft  Davidy 
who  had  loft   his  Kingdom     and  Power,  took  thereof  caufe   to  curfe 
David  ;  Whereto  God  confented,  in  order  to  try  the  Faith  and  Patience 
of  Davidy  though  God  had  no  Pleafure  herein. 

§/^/y,  God  obfcrves,  likewife,  the  bad  Adions  thus  ;  that  they  muft 
come  to  the  End  and  Purpofe  God  wills  -,  but  not  as  the  Wicked  intended. 
Joftph  was  fold  ot  his  Brethren  through  hatred,  but  God  direded  it 
otherwife  than  they  intended,  namely,  for  to  prtferve,  not  alone  Jofeph 
and  all  his  Family,  but  alfo  all  Egypt  in  the  Time  of  the  Famine. 
Satan  intended  to  bring  Job  to  Difpair,  and  to  curfe  God  ;  and  therefore 
plagued  him  fo  forely  j  but  the  Patience  of  Job  was  thereby  provided, 
and  Ihone  the  brighter  •,  and  Satan   became  an  Impoftor  and  Lyar. 

gr^/y,  God  prefcribcs  the  bad  Anions  a  certain  Time,  when  they 
fhall  begin,  and  a  certain  Length,  how  far  they  fhall  go.  The  Jews 
fought  often  to  take  Chriji^  but  no  Man  laid  Hands  on  him^  becauje  his  John  xW.  -9. 
Hour  lias  not  yet  come  •,  therefore  faid  he  to  the  Multitude,  that  took 
him  on  the  Mount  of  Olives:  This  is  your  Hcur^  and  the  Power  ^j/Lukexxii.^^ 
Darknefs :  King  Senneacbrib  did  intend  Evil  againft  ¥Jm^  Hezekiah^  and 
the  City  of  Jerufalem^  but  the  Lord  did  put  a  Hock  in  his  Noje^  and  a 
Bridle  in  his  Lips^  fo  that  he  was  not  able  to  (hoot  an  Arrow   in  the  ^r 

^^^y-  .        .  29,33. 

In  Supernatural  -,  God  often  fhews  his  Care  and  Providence  with 
Wonders  and  Miracles,  as  Lord  and  Mafter  of  the  whole  Nature  ;  who 
can  do  what  he  will,  not  being  bound  to  Nature,  or  natural  C^aufcs  •,  in 
order  to  Ihew  his  Almighty  Power,  for  thereby  to  comfort  the  Faithful, 
and  to  punifli  the  Ungodly  ;  The  Sun  ftood  (till  in  the  Time  of  Jofhua^ 
went  back  in  the  Time  of  Hezekiah,  was  darkened  three  Days  in  Egypt^ 
and  three  Hours  in  the  Sufferings  of  Chrift.  Thefe  and  many  oiher  luch 
Miracles,  that  we  read  of  in  the  Scripture,  are  plain  Proofs  ot  G(  d's 
almighty  Power  over  the  whole  Nature  •,  fo  that  Nature  itfelf  would  be 
altered  before  God  fliould  be  difappointed  in  his  Purpof-.  Can  God  do 
fuch  fupernatural  Things,  much  more,  and  eafier  can  he  govern  all 
Things  by  the  natural  Courie  :  Though,  fliould  we  not  think,  tnac  Uod 
has  more  and  harder  Work  in  the  One  than  the  Other  ?  No,  tor  we  caa 

U  fee. 


,42  Of  GOD'S    PROVIDENCE. 

fee,  that  the  Earth,  the  Sea,  and  all  Things  were  created  of  Nothing  by 

his  Word.     Although  God  is  not  bound  to  Nature,   or  natural  Caufes, 

yet  has  he  bound  us  Men  to  them,  and  chufes  that  we  fhould  ufe  natural 

Means,  when   wc  can   have  them,  and  leave  the  Event  to  God  ;  and 

they  that  ufe  the  Means  God  has  ordained   fhall  be  helped  ;  but  they, 

that  contemn  the  fame,  tempt  the  Lord,  and  cannot  exped  Help  from 

Ccn.  xxviiii.  him  :  Jacoh   had  Promifc  of  God,  that  God   would  be  with  him,  and 

J  5-  help    him   in  all  Places  whither  he  went  •,  yet  did  he  all  that  he  could, 

to    obtain  the  Friendfhip  of  his  Brother  Ejau.     God  could  himfclf  have 

Gen.   xxxii.  j,^^^  j^j^  g^^^  without  Means,  yetufcth  he  Jofepb^  who  went  into  Egypt 

''  with  the  Mother    and  young  Child  ;    Our  Saviour  in  the  Time  of  his 

Incarnation,  could  eafily  have^ walked  always  on  the  Sea  •,  yet  chofe  he  the 

Ships,  when   there  was  any  to  be  had  •,  but  when  no  natural  Means  or 

Help  do  appear,  then   muft   wc  depend    alone   on    the  Providence  of 

Eftheri'.'.  i6.  God,  as  EJlher  faid,  I  will  go  in  unto  the  King,  which  is  not   accordifig 

Gen.  xxl'i.  S,  to  the  LaWy  and  if  I perijh,   1  perijh  :  Abraham   did  not  know  what 

*3-'  to  offer  in  the  Room  of  his  Son,  but  the  Lord  knew  where  the  Ram  was 

caught  in   the  Thicket  by  his  Horns.     We  fhould  therefore  with  the 

greateft  Reverence  confider  the  Providence    of   God,  and  Ilonour  him 

in   all  Things,  fince  he  governs  all  Things  wifely  to  the  Honour  of  his 

holy  Name,  and  the  Salvation  of  the  Faithful. 

Should   any  particular  Accident  happen,  we  muft  therefore  not  think 

that  God's  Providence  is  therefore  deminiihed,  and  that  God   was   not 

concerned,  neither  knew  what  happcn'd  :  No,  forthe  Lord  knows  and 

p,     .^r  .     fees  the  lead  Thing  that  happens,  although  they  fecm  to  us  to  be  but 

'       meer  Trifics,  yea,  even  the  Catl  of  the  Lot  is   difpofed  of  the  Lord  ; 

neither  flaould    we   Think,  that  becaufe  God   knows  and  fees  a  Thing 

before,  thaf    therefore  the    fame  Thing  muft    abfolutely   happen   thus, 

and  not  otherwife,  by  Reafon  that  God  (hall  not  be  miilakcn  or  dilap- 

pointed   in    his  Decree  :    No,    we    muft   not   have   fuch   abominable 

Thoughts   and  Conclufions  of  God  ;    for   thereof  vv^ould  follow,  that 

God  was  the  Caufe  and  Author  of  ail  Sin  and  Evil  in  the  World,  fince 

he  knows   and  fees   all  Things  before.     Likewifc  would  follow  thereof, 

that  the  Wicked,  who   die   in  their  Sin,  could  not  otherwife  than  die 

therein,  becaufe  God   had   feen  and  known    it  before  ;  fuch  Thoughts 

and  Opinions  are  the  greateft Blafphemy  againft  God  -.On  the  contrary, 

according     to     fuch    Opirions,    the  Faithful     never   could    fall   from 

their    Faith,   which    can    happen,  as  the  Spirit    of   the  Lord  convinces 

Hcb  ■■   12- '^^   ^^•>  ^'id  therefore  admonifhes  us;  'Take   heed  Brethren,  left  there  be 

in  any  of  you  an   evil  Heart  of  Unbelief,  in  departing  from  the  living 

2Cor.  vi.  I.God:  Yr  fhould  be  careful,  that  yi  receive  not  the  grace  cf  God  in  vain  : 

2'Pet.in.i-.  Beware  Icji  ye  fall  frcm  your   own    Stedfafienfs  :  Work  out  y cur  own 

Phil.  u.  12  Salvation    w'.th    Fear  and  'IrtniMing.     As    an  Aftrologer    is   not    the 

Caufe  and  Author  of  an  Ecllpfe,  becaufe  he   has  feen  the  fame  before  -, 

fo 


Of  GOD'S    PROVIDENCE. 

fo  is  God  neither  the  Caufe  of  Sin,  becaufe  he  has  fcen  it  before  in  hit 
ail-feeing  and  all-knowing  Wifdom. 

It  is  a  very  falfe  Opinion,  that  fome  have,  and  fay  therefore,  when 
any  Misfortune  befalls  them,  it  was  fo  fore-ordained,  or  decreed  •,  or 
clfe,  it  was  fo  my  Fortune  -,  wherewith  they  will  throw  the  Fault  on 
God,  as  if  he  inftigated,  and  fccretly  brought  them  to  fin  ;  Syracb 
anfwers  fuch,  faying,  fay  not  thou^  it  is  through  the  Lord^  that  I  fell 
away,  for  thou  cugbtefi  not  to  do  the  Things  that  he  hatcth  ;  fay  not 
thou,  he  hath  caufid  me  to  err,  for  he  bath  no  need  of  thefinful  Man  : 
The  Lord  hateth  all  Abomination,  and  they  that  fear  God,  love  it  not  ; 
he  himfelf  made  Man  frsm  the  Beginning,  and  left  him  in  the  Hand  of  bis 
Council,  if  thou  ivilt  keep  the  Commandments,  and  do  perform  acceptable 
Faithfulnefs  ;  be  hath  fet  Fire  and  Water  before  thee  j  firetcb  forth  thy 
Hand  unto  whither  tbcu  zvilt. 

As  fure  as  we  can  fee  and  behold  every  Thing  in  the  World,  as  fure 
God  uphold's  every  Thing  to  that  End  and  Purpofe,  that  we  Ihould 
feck  the  Lord,  as  the  Apoftlc  fays  in  our  Text.  This  is  the  final  Caufe, 
wherefor  God  has  created  the  World  and  all  that  is  therein,  and  governs 
and  preferves  the  whole  Nature  yet  daily  and  continually  -,  namely, 

Firfi,  That  we  fhould  feek  the  Lord,  if  happily  we  might  feel  after  him, 
and  find  him  :  Man  is  blind  in  many  Cafes,  and  has  Hands  and  Ears, 
but  no  Eyes  :  When  a  blind  Man  walketh  about  in  a  Houfe  feelino-  for 
himfelf,  and  he  cometh  and  findeth  a  Harp  hanging  againft  the  Wall 
which  gives  a  Sound  when  touched,  then  concludeth  the  blind  Man,  that 
there  muft  be  a  Mafter,  who  has  made  this  Inftrument,  and  can  play 
upon  it  i  but  when  he  heareth  the  Mafter  play,  then  is  he  aftonillicd  and 
charmed,  although  he  cannot  fee  him  ;  Thus  run  all  Men  on  ao-ainft 
the  Creation,  and  the  created  Things,  and  finding  fuch  Harmony  and 
and  compleat  Order  therein,  concludes  thereof,  that  there  muft  certainly 
be  an  artful  and  cunning  Mafl:er,  who  has  made  and  ordered  it  fo 
compleat,  and  preferves  it  yet  daily  :  Hereby  are  the  Heathens  come 
in  the  Knowledge  of  God  -,  For  of  the  Things  that  are  made,  could  they 
underjland  the  inviftble  Things  of  God,  even,  his  Power,  and  Godhead  : 
Though  this  their  Knowledge  alone  was  not  flifficient  to  Salvation, 
wheretore  the  Apoftle  fets  an  if  by.  It  is  a  difficult  Thing  come  to  in 
the  true  Knowledge  of  God  -,  and  muft  we  learn  this  of  the  Word  of 
God  alone,  and  herein  was  St.  Paul  now  willing  to  inftruft  th«  blind 
Athenians  in  our  Text. 

Secondly,  That  we  and  all  the  Creatures  ftiall  have  our  uphold,  God 
lets  fometimes  mifgrowrh  come  in  one  Thing  or  in  another,  yet  his 
Providence  upholds  us  •,  whereof  we  have  many  Examples,  as  well  in 
the  holy  Scripture,  as  of  daily  Experience  ;  we  ihould  therefore  not 
think,  that  any  Thing  happens  by  Chance  or  metfr  AcciJent,  as  if 
Nature  could  doofitfelf,  what  it  would  -,  no,  God  is  the  only  Lord  and 

Mafter 


143 


Rom. 


H4 


Of  GOD'S  PROVIDENCE. 

Mafter  over  the  whole  Nature,  and  the  fame  (lands  under  his 
abfolute  Command,  to  give  forth  as  much  or  as  Utcle  as  the  Lord 
plealeth. 

Thirdh^  That  we  fhould  have  the  eternal  Life  :  This  is  the  End  and 
Furpofe  whereto  we  were  created,  prefervcd,  redeemed,  and  fandtified  ; 
our  Meditations  are  led  hereto  by  the  Sight  of  the  Creatures,  for  they 
convince  us,  that  all  what  is  in  this  World  is  Vanity,  and  fubjeft  to 
Vanity,  and  we  can  find  no  true  Comfort  or  Reft  in  any  Thing  that  is 
created,  but  muft  therefore  lift  up  our  Thoughts  higher  and  feek 
after  another  World,  the  heavenly  JerufaUm^  where  we  (hall  have  full 
Satisfaction  in  eternal  Joy. 

^he  herd  he  gracious  unto  us^  and  grant  us  at  laji  the  eternal  Life, 
snd  in  that  Life  the  everlafiing  Joy,  for  the  Sake  of  our  hlejfed  Saviour 
Jefus  Cbrifi,     Amen« 


XIV,    SERMON. 


of  Elcdion  or  Prcdeftination.  145 


XIV.     SERMON. 

O    F 

ELECTION,  or  PREDESTINATION. 

The  Text  Ephesians,    Chap.    I.  3,  4,5,  6.  vcn 

BleJJed  be  the  God  and  Father  of  our  Lord  Jcfus  Chrijl^  who  hath 
blejfed  us  with  all  fpiritual  Bkjfwgs  in  heavenly  Places  in  Chrift  : 
According  as  he  hath  chofen  us  in  him  before  the  Foundation  of  the 
JVorld,  that  we  JljGuld  be  kcly^  afid  without  Blame  before  him  in 
Love  :  Havi?ig  prede/Hnated  us  utito  the  Adoption  cf  Children 
by  Jefus  Chrift  to  hinijcf,  according  to  the  good  Pkafure  of  his 
Will :  To  the  Praife  cf  the  Glory  of  his  Grace,  wherein  he  hath 
made  its  accepted  in  the  Beloved. 

Introduction. 

"]'  O  N  E  can  fay  otherwife,  than  that  it  is  a  very  comfortable, 
gracious  Errant,  that  the  bountiful  God  offers  unto  all  repenting 
Sinners,  through  the  Mouth  of  the  Prophet  Ezekiel,  in  his 
Book  of  Prophecies,  Chap,  xxxiii.  11  ver.  As  1  live,  faith  the  Lord 
God,  I  have  no  Pleafure  in  the  Death  of  the  IVicked  \  hut  that  the  Wicked 
turn  from  his  IVay,  and  live.  In  thcfe  Words  are  two  Things  prefented 
for  our  Meditation,  Firfi,  The  Mifery  of  Man  j  And,  Second,  The 
Mercy  of  God, 

Firjiy  The  Mifery  of  Men  is  comprehended  in  the  Word  Deaths 
which  muft  be  undcrftood  here,  of  the  exterral  Death  in  Kcll  ;  for  the 
temporal  Death,  no  Sinner  can  escape,  although  he  be  converted,  and  turn 
from  his  Wickednefs.  Who  can  fully  defcribe  the  miferable  Condition 
wherein  Sin  has  brought  Men  ?  For,  bcfides  the  many  Temporal  Mifc- 
ries,  whereto  Men  are  fubied  as  long  as  they  live,  on  account  of  Sin, 
which  Miferies  are  likewife  called  Death  ;  fo  is  this  the  Worft  cf  ell,  thac 
the  Unconverted  muft  fufFer  after  their  temporal  Deaths  in  eternal  Pair> 

and 


Eze. 


3^6  O/"  Eiedlion  or   Predeftination 

Rev.  ix.  6.  and  Ptininiment  in  Hell;  where  they  froaJlfeek  Death  ^  and^Jall  not  find  it  \ 
and/hall  dejire  to  die,  and  Death  foall  flee  from  them.  I-n  fuch  Mifery  and 
Death  has  Sin  brought  Men  •,  and   it  could  not  be  otbcrwife,    fince  the 

Jude  6.  Juftice  of  God  requires  abfolute  L^uniQi.-nent  for  Sin  ;  The  Lord  did  not 
fpare  the  Angels  that  finned,  hut  plunged  them  into  Hell,  where  he  hath 
referved  them  in  everla/iing  Chains  under  Darknefs,  unto  the  Judgment  of 
the  great  Day.  Men  had  dcferved  the  fame  Wrath  and  Punifliment;  but, 
that  fuch  is  not  befallen  us,  fo  that  we  are  become  wholly  and  eternally 
miferab'.e,  is  througn  the  great  Mercy  of  God-,  whereby  the  Lord  him- 
lelf  toftifies  here,  faying  ; 

Second,  1  have  no  Pleafure  in  the  Death  of  a  Sinner  :  This  gracious 
Will  of  God  is, 

I.  Serious.  God  confirms  it  with  an  Oath,  faying  ;  Js  T  liz-e :  He 
"that  fwears,  muft  fwcar  by  a  greater  than  himfelf.  Now  God  is  the  higheft 
and  greatefb,  and  Iwcars  therefore  by  himfelf;    He  fwears  here  not  bc- 

Num.   xxiii.  caufe   he  is   not  to  be   believed   by  his  Words  alone  •,  For  God  is  not  a 

^9-  Man^   that  hejhould  liSy  neither  the  Son   of  Man,  that  he  fijculd  repent  : 

But  he  fwears  here  on  Account  of  our  Infirmity,  that  we  fhould  believe 
him  furcr  and  firmer  -,  for  fincc  God  faw,  and  knew  before,  that  Men 
"^"^"  fhould  be  tempted  nrioftly  with  thefe  Thoughts  -,  Our  Trmfgrejfiions  and 
Sins  are  upon  us,  and  we  pine  away  in  them  -,  How  Jhall  we  then  live  ? 
Therefore  aflures  he  unto  them  with  this  Oath  •,  'That  he  will  not  the 
Death  of  a  Sinner :  Oh,  how  happy  are  they  who  beleive  in  him  ;  and  on 
the  contrary,   how  unhappy    and  eternal  miferable  are  they  who  Vv'ill  not 

I  John  V.  10.  believe  in  him  :  He  that  believeth  not  God,  hath  made  him  a  Liar.  God 
fwears  fometimcs  in  Anger  and  fometimes  in  Grace  :  It  was  an  Oath  in 
Anger,  when  the  Lord  fwore,  that  none  of  the  Men  that  came  out  of 

Nam.  xxxii.  Egypt,  fliould  go  into  the  Land  o^  Canaan,  on  Account  of  their  Mur- 
murings  in  the  Wildernefs .  It  was  an  Oath  in  Grace,  that  God  fwore  un- 

Gen  x-xii   6  ^oJhraham,  faying.  By  7ny  f elf  have  1  fworn,  fay  to  the  Lord,  for  hecaufe 

'  thou  hafl  done  this  Thing,    and  hafi  not  witheld  thy  Son,    therefore  will  I 

blefs  thee^  and  multiply  thy  Seed.     We   mull  always   believe  the  Lord, 

Jfa.  xlvi  II.  he  either  fwaresin  Wrath  or  Grace  •,  For  all  what  he  has  jpoken,  will  he 
alfo  bring  to  pafs  -,  God  afilires  us  of  this  his  gracious  and  lerious  Will, 
in  many  Places  in  the  Scripture,  both  with  Words  and  Deeds. 
•  With  Words,  fofays  the  Lord  by  the  Prophet  Ifaiah  \  I  have  fpread 
^'  "'^'  "■  out  my  Hands  all  the  Day  unto  a  rebellious  People,  which  walketh  in  a 
Way  that  w^s  not  good,  after  their  oivn  Thoughts  -,  a  People  that  pro- 
voketh  mc  to  Anger  continually  to  my  Face.  What  can  be  fiid  more  com- 
fortable? Our  Saviour  and  his  Apoftles,  have  likewife  afiured  us  in  the 
New  Tcftamcnt,  That  God  will  not  the  Death  of  a  Sinner.  What  is  the 
Meaning  of  the  Parable  of  the  Royal  Feafl,  whereto  every  one  was  called 
and  invited,  than  that  God  will,  that  all  Men  fliould  repent  and  be 
faved  ? 

With 


Of  Eledion  or  Predeftinatlon.  147 

"With  Deeds :  He  Tent  his  Son  to  feek  and  to  fave  that  which  was  loft; 
herein  hath  God  opened  his  Bofom,  and  fhcwed,  that  he  has  no  Fkafurc 
in  the  Death  of  the  Wicked  ;  and  this  is  preached  to  all ;  Therefore  is 
his  Will, 

2.  Revealed  for  all.  None,  let  him  be  the  wickedeft  Sinner,  is  here 
excluded  :  All,  all,  whofoever  have  Part    in  this  Promife,  except  they 

excJude  thcmfelves  through  Unbelief  and  Obftinacy.  God  is  not  as  falic 
Men,  who  fpcaketh    one  Thing  with  the  Mouth,  and  mean  another  in 
the  Heart ;  no,  but  the  Mouth,  Hand  and  Heart  of  God  follow  always 
together.  God  is  faithful,  ayid  it  is  impdjfihle  for  him  to  Lye.  The  Will  Heb.  vi.  if, 
of  God  is  likewifc, 

3.  Conditional.  God  has  included  his  Will  within  certain  Condition, 
which  we  muft  follow,  if  we  will  enjoy  the  gracious  Promife  of  everlafting 
Salvation.  This  Condition  is  Converfion.  T^he  Wicked  fl^dl  turn  from  his 
Way.  This  Converfion  (hall  not  confift  in  Words  alone,  nor  in  outward 
Appearance  and  Geftures,  but  in  a  hearty  fincere  Converfion  from 
Wickednefs  and  Vices,  to  Good  and  Virtues  \  and  every  one  fhall 
fcarch  his  own  Heart  and  Confcience,  to  know  what  Way  he  has  walked 
upon  till  now,  and  then  return  again,  with   the  Prodigal,  to  his  Father's 

Houfe  ',  If  ye  return  unto  the  Lord  with  all  your  Heart,  then  prepare  iSani.vii.  3, 
your  Hearts  unto  the  Lord,  and  ferve  him  only.  By  a  true  and  fincere 
Converfion,  there  muft  be  a  living  Faith  in  Jcfus  Chrift,  that  we  thereby 
embrace  the  gracious  Promifes  of  the  RemifTion  of  our-Sins,  and  attri- 
bute them  unto  us,  being  fully  allured,  that  God  will  forgive  us  all  our 
Tranfgrcfiions  of  Grace,  for  the  Sake  of  Jeius  Chrift  •,  thereupon  will 
follow  the  bettering  of  our  Lives,  which  is  the  Fruit  of  a  true  Conver- 
fion :  For  he  that  is  really  grieved  in  his  Heart  for  his  Sins,  and  abhors 
them  as  an  Abomination,  will  not  confent  again  to  Sin  ;  and  he  that, 
with  a  true  Faith,  embraces  the  Merits  of  Chrift,  and  depends  alone 
thereon,  liveth  in  Chrift,  and  Chrift  liveth  in  him  ;  and  where  Chrift 
liverh  and  reigneth,  there  cannot  Sin  reign  ;  and  where  Sin  hath  no 
Power,  there  is  Life  ;  and  then  follows  •,  That  the  Sinner fijall  live. 

But,  as  it  is  the  gracious  Will  of  God,  That  the  Wicked fJjall  turn  from 
his  Way,  and  live-,  fo  is  it  likewife  his  juft  Will,  that  all  unconverted  Sin^  . 
ners  fhall  die  the  eternal  Death  :  W^hich  is  not  two  Wills  in  God,  one 
contrary  to  another,  but  is  one  Will  :  As  a  Ruler  of  a  City  will  not, 
that  any  of  his  Subjecfls  ftiall  be  punifhed,  if  they  live  according  to  the 
Law-,  but  if  they  tranfgrefs  the  Law,  he  will  therefore  punifh  them, 
akhough  he  has  no  Pleafure  in  it :  Since  God  has  forefeen  from  Eter- 
nity, who  ftiould  belic^ve  in  Chrift  and  remain  ftcdfaft  ;  and  who  fhould 
not  believe,  fo  he  has  likewife  decreed  from  Eternity,  to  fave  the  Be- 
lievers and  condemn  the  Unbelievers.  The  laft  is  called  Ejedlion,  and  the 
firft  Elc6lion  :  The  Apoftle  St.  Paul  fpeaks  of  this  Eledion  in  our  Text,, 
whereof  we  will  difcourfe  here  on  thcfe  two  Heads, 

First,, 


J  .|  Of  Eledlon  or  Predeftlnatlon, 

First,  Of  the  EUSHon  initfelf. 

Second,  To  'j^hat  End  God  has  chofen  us. 

Explanation  of  the  Text. 

I.  We  will  difcuurfe  of  the  Ek-£tion  in  itfelf. 
The  A poftle  begins  his  preaching  of  the  Eledion,  with  Praifes  and 
Thankrgiving,  fayirg  -,  Blejj'ed  be  the  God  and  Father  of  our  Lord  Jefus 
Chrift:  \Nt  mud  hliewife  praife  and  thank  God,  for  this  his  Grace, 
that  he  has  choftn  us  in  Chnft  to  the  eternal  Salvation  of  his  own  Grace 
and  Mercy  v.'ichout  our  own  Merits.     Hereof  have  we  to  confidcr, 

1.  Who  it  is,  that  has  chofen  us  ;  it  is  the  God  and  Father  of  our 
Lord  f ejus  Chrtji :  The  lame  Almighty  God,  who  created  Man,  has 
likewife  chofen  him  to  Salvation  \  all  the  Three  Perfons  in  the  blefled 
Trinity  have  ceated  IVien,  fo  have  they  hkewife  all  Three  cholen 
Men  -,  and  although  the  Eleftion  is  here  attributed  to  God  the  Father, 
the  nrft  Perfon,  yet  fhould  not  tiie  Son  and  the  Holy  Ghoft  be  excluded, 
for  they  are  one  God,  and  of  one  godly  Ellti.ce  with  iwt  i  acher  : 
There  is  mention  ma'  c  in  our  Text  of  all  the  Three  Perfons,  God  the 
Father  of  our  Lcrd  J  ejus  Chriji^  hath  chofen  us  tn  his  Son  Chrifl, 
This  is  the  two  Firrt  i  crfons,  the  i  hird  Pesfon  the  Holy  Ghoft  is 
mentioned  in  thefe  Words,  That  we  floould  be  Holy^  and  without  Blame 
hiffsre  him  in  Love^    and  we  floould   ue  received  unto    tbe  Adoption    of 

Romvili  i6  Children.     It  is  the  Work  ot  the  Holy  Ghoft   to  famStity   us,    and  he 

'  beareth  Witnefs  with  our  Spirit^  that  we  are  Children  of  God.     God  the 

Father,  the  Fifft  Perfon,  has  chofea  us-,  Jefus  Chrill,  the  Son  of  God,  the 

Second  Pcifon,    has    merited    our  Eleftion  ;  and  the  Holy  Ghoft,   the 

Third  Perfon,  feals  and  confirms  ourEleflion. 

2.  What  Election  is.  Eleftion  is  the  Purpofe  and  ConcluHon  of 
God's  wcU-pleafing  Will,  wherein  he  from  Eternity,  before  the  Founda- 
tion of  the  World,  hath  of  his  great  Mercy  ard  Grace  in  Jefiis  Chrift, 
decreed  to  fave  all  them,  that  hereafter  his  Godly  forefight  hath  fecn 
and  known  -,  would  by  the  preaching  of  the  Gofpel,  anci  the  Power 
of  the  Holy  Ghoft,  believe  in  Chrilt,  and  remain  ftedfaft  unto  their 
lives  End,  thc\t  the  Praife  of  his  glorious  Grace  could  thereby  be  revealed. 

One  might  now  think,  who  can  know  what  God  has  decreed  from 
Eternity  concerning  ihc  Salvation  of  Men  •,  yes,  this  can  we  know  and 
learn,  of  what  God  has  done  afterwards  in  Time  :  For,  as  none  can 
know  what  is  tranfifted  in  the  King's  Council,  before  it  is  manifefted 
by  Publication  ;  when  we  then  can  conclude,  that  there  has  been  fuch 
tranfaded,  fo  can  we  likewife  conclude  of  the  Things  God  has  made  in 
the  Time,  what  he  had  before  concluded  and  ordained  in  his  Godly 
Wifdom  from  Eternity  \  for  God  is  immutible  in  his  Will  and  Purpofe, 
and  does  Nothing  in  Time,  but  what  he  has  decreed  from  Eteii  ity. 
God  did  fend  his  Son  into  the  World,  born  of  a  Woman  in  Time,  that 

he 


in  VI.  43. 


Cf  Election  cr  PredcAlnatlon.  149 

he  fitould  make  the  Power  of  Satan  to  nought,  and  raife  up  Men  froiivi 
tlie  fallen  ConJitioa^..  wherein  ibc  ^Difobcdience  of  Adr.m .  had  brought 
them.  Thereof  we  can  conclude,  that  God.  had  decreed  from  Eternity,  to 
fend  his  Son  i-Uo  the  World  ;  who  by  his  Obedience  fiiould  fatisfy^  for 
the  Dilobedience  of  Jdam^  in  whom  we  were  all  become  Sinners,  Again, 
fince  God  lets  his  Grace  be  offered  to  all  by  the  Preaching  oi  theGofpei, 
and  he  promifes,  to  encreafe  Faith  in  the  Hearts  of  them,  who  receive 
and  believe  the  Gofpel,  and  gr;  cioufly  to  forgive  their  Sins,  and  to 
adopt  them  unto  Children,  and  feais  this  Promife  with  the  holy  Sacra- 
ments, fo  we  can  conclude  thereof,  that  God  has  decreed  from  Ete,j-niTy, ,. 
that  they,  who  receive  the  Gofpel,  believe  in  Chrifi:,  and  lets  thci 
Holy  Ghoft  govern  and  guide  them,  fhall  not  be  loft,  but  have  the 
eternal  Life.  Our  Saviour  lays.  This  is  the  Will  of  him  that  fent  me,  t^-j. 
that  every  one  which  Jeeth  the  Son,  and  belisveth  on  him,  may  have 
evcrlajting  Life  :  The  others  on  the  Contrary,  ivho  would  not  receive  the  John  iii.  36. 
JVord,  neither  believe  in  the  Son,  on  them  abideth  the  Wrath  of  Qod  : 
Whereupon  will  follow  the  eternal  Damnation  ;  for.  he,  that  iejieveth  J^^^-'^  i'^'^-  i8- 
not,  is  condetnned  already.  -t 

The  right  Meaning  ot  Eledlion,  according  to  the  Scripture,  is  this :  That 
God  decreed  from  Eternity  to  fave  the  poor  loll  Mankind,  and  free 
them  from  the  eternal  Death  and  Damnation,  wherein  Adam  had 
brought  them  by  his  Difobedience,  fince  God  faw  and  kncvv  b^fcpre,  that 
Man  would  fall  from  his  Elolinefs,  he  therefore  placed  onpneSide 
all  Men,  and  found  them  corrupt  with  Sin,  and  thereby  gui1^;.to  eternal 
Death  and  Damnation  ;  and  on  the  other  Side  he  placed  his  Son  Jcfus 
Chrift,  on  whom  he  laid  the  Sins  of  the  World,  with  thefe  Words,  as  a 
fhort  Summary  of  the  Fore-Ordination  of  God.  He  that  believeth  on  J^hn  iii.  36. 
the  Son,  hath  Life  everlafling,  and  he  that  hdieveth  not  the  Son,  fijali 
not  fee  Life,  but  the  Wrath  of  God  abideth  on  hint.  None  fliould  think, 
that  as  God  has  gracioufly  ordained  the  Means,  whereby  the  Faithful 
receive  Salvation,  he  hath  likewife  in  his  Wrath  ordained  Sin  and  Un- 
belief, whereby  the  Unigodly  are  condemned  :  No,  for  this  would 
make  God  the  Caufe  and  Author  of  Sin.  All  Men  are,  on  account  of  Sin 
fallen  under  the  Judgment  and  Wrath  of  God,  and  are  guilty  to  the 
eternal  Death  and  Dam^nation  •,  but  God  of  his  infinite  Mercy  in  Jefus 
Chrift,  has  ordained  gracious  Means  againft  the  eternal  Damnation  -,  which 
gracious  Means,  fome  accept  through  Faith,  but  others  rctufe  and  con- 
temn through  Unbelief.  Hence  comes  it,  that  they  who  believe  are 
cholen,  precieftinated  and  received  in  the  eternal  Salvation  ;  but  the 
Unbelievers  remain  in  their  corrupted  Condition,  and  are  eternally 
damned,  becaufe  they  would  not  receive  the  Grace  of  God  offered  to 
them.  Hereby  we  can  now  lightly  underftand  them  Words,  in  the 
Explanation  whereof  a  great  many  do  Miftake  :  As  many  as  wen 
ordained  to  eternal  Life,  believed  -.  that  is,  as    many  as    followed  the  ^'^^<^sxiii.  ^2. 

X  Order 


J  ^Q  Of  Eledion  or   Prcdeftinatioa 

Order,  and  ufcd  the  Means  that  God  liad  ordained  for  the  obtaining  of 
the  eternal  Life,  and  received  the  Word,  were  baptized  -,  did  believe 
that  Jefus  Chrift  was  the  Son  of  God,  and  the  Saviour  of  the  World, 
and  did  let  the  Spirit  of  God  guide  them  •,  they  were  ordained  to 
Rom.   i.  30.  ^^^^.^^^  i^-f^^ 

St.  PauI  calls  the  Eledion  in  our  Text  Predejiination  •,  above  which 
there  is  again  two  Parts  •,  namely,  the  Firft  is  Frognofis,  a  Fore-^ 
Knowledge  of  what  we  will  ordain,  or  elfe  was  Eleflion  blind,  if  God 
had  not  forefecn,  who  fliould  believe  in  C  hrill  •,  then  cometh  Prctbefts^ 
a  Conclufion  or  Decree  founded  on  Chrift,  and  manifefted  in  the 
Gofpcl,  to  fave  them  through  Faith  in  Chrift  •,  thereupon  follows 
Proorifmos,  Fredeftination,  wherein  is  comprehended  both  the  End  of 
Eledion,  which  is  the  eternal  Life,  and  the  Means  of  obtaining  the 
fame,  which  are  to  be  baptized,  to  receive  the  Word,  by  the  Word 
Faith,  by  Faith  Jefus  Chrift  •,  and  again  by  him,  and  through  him,  the 
cverlafting  Salvation. 

We  can  beft  include  all  this  in  a  Syllogifm  :  God  had  ordained  that 
they,  who  believe  in  Chrift  and  remain  il:edfaft,  fliall  be  laved  •,  (that 
is,  the  Decree  of  God)  Now  God  hath  feen  from  Eternity,  that  Abraham^ 
David,  and  others  fliould  believe  in  Chrift,  and  remain  ftedfaft  •,  (that 
is,  the  Fore-Knowledge  of  God)  therefore  ft:iall  they  be  faved,  (that  is, 
the  Fredeftination  of  God.) 

j^lthoughthe  Scripture  makes  noDifterence  between  thefe  two  Words 
Ele6lion  and  Fredeftination,  for  the  Apoftle  ufes  them  both  in  our  Text, 
faying,  firft,  Ged  hath  chcfcn  us  in  Chrifi^  and  afterwards,  be  hath  pre- 
dejlinaied  us  unto  the  Adoption  cj  Children  by  Jefus  Chriji  ;  yet  they 
can  according  to  the  Opinion  of  fome,  be  alfo  fcparated.  That 
Eleflion  has  regard  to  the  Perfons,  that  are  chofen,  and  Fredeftination 
comprehends  the  Means  thereof.  Elecftion  is  a  Roll  of  Mufter  ;  Fre- 
deftination is  as  a  Squadron  ftanding  in  Battle,  and  following  the  Orders, 
and  uftng  the  Means  prefcribed  by  the  Commander.  We  can  now 
eafily  conclude  hereof, 

3.  What  Sort  of  Men  are  chofen  :  They  are  finful  Men,  whom  God 
had  fore-feen,  that,  by  the  Preaching  of  the  Gofpel,  fhould  believe  in 
Chrift-,  and  by  the  Power  of  the  Floly  Ghoft,  remain  ftedfaft  in  this 
Faith,  unto  their  Lives  end.  For  fince  the  Apoftle  fays,  in  our  Text, 
That  God  hath  chofen  us  in  Chrifl,  and  hath  fredefiinated  us  unto  thg 
Adoption  of  Children  by  Chrift  ;  then  follows  thereof,  that  the  Eledion 
is  not  made  without  Chrift,  but  in  and  by  Chrift  ;  and  fmce  wc  have 
received  the  Adoption  to  Children  by  Chrift,  then  were  we  without 
him.  Children  of  Wrath,  and  a  ftnful  Generation  ;  Though,  by  fuch 
finful  Men  whom  God  has  chofen,  fhall  and  muft  be  found,  thefe  two 
Condidons,  Firft^  That  they  believe  in  Chrift,  and  are  afTured,  that 
Chrift  has  redeemed  them,  and  that  God  will  receive  them  through  Faith 
of  his  meer  Grace  :  Secondly ^  That  they  ftiall  remain  ftedfaft  in  the 
Faith  until  their  Lives  end.  But 


Of  Eleclion  or  PredeAinatlon.  I^i 

But  finco  all  they  who  hear  the  Word  of  God,  do  not  believe  in 
Chrill,  but  many  arc  offended  in  him,  and  defpife  the  Word  •,  and  many 
who  have  once  received  Faith,  fall  away  again  in  Unbelief  and  die  there- 
in ;  then  follows  thereof,  that  all  who  hear  the  Word,  are  not  chofcn, 
but  alone  fome  few  who  remain  ftedfail:  in  the  true  Faith  ;  as  our  Saviour 
faid,  few  are  chofen.  ^^^  ^^  ^^^ 

Now  fince  Faith  is  a  GiftofGod^  and  therefore  not  every  One,  for  all  Eph.  li.  g. 
Men  have  not  Fatth^  fhould  God    then  feemingly  be   the  Caufe   that  all  2  rhef.iii.  2. 
are  not  chofen,  bccaufe  he  doth  not  give  them  this  Faith  ?  No,  God   is 
not  the  Caufe  hereof,  but  Men  themfelvcs  ;  for  fome   will    not  hearken 
to  the  Word,    hut  contradUl   and  blajpheme    the    fame,    as  the  Jifzc'j  ; '^^* -'^'"- +5- 
fome  hear  it,  butloofely  and  in  flumber,  as  Eiitychus  \  fome  to  hear  new  Adsxwi  ^21 
things  as  the  Athenians ;  fbmc  for  to  defpife  and  mock  it,  as  the  Enemies  Li;keviii.iii 
of  Chriil:  J  fome    do   not  underftand  it,  and  therefore  the  Devil  taketh  j^^'^^^^-  Vo- 
the  Word  out  of  their  Hearts  •,  fome  will  not  receive  the  Word,  either  f 'l'^'^-'''^'  5'' 
through  Ambition  or  Vain-glory,  and  worldly  Honour,  as  the  Pharifees-, 
fome    for  to  pleafe  their  Relations  or  Patrons  -,  fome  for  fear  of  Hatred 
and  Pcrfecution,  as  the  Parents  of  the  blind  Born  ;  fome  cannot  forbear 
the  Minifrcrs,  and  therefore  do  not  care  to  hear  the  Word  preached  by 
him,  as  the  Hearers  of  the  Prophet  Ezekiel;  fome  are  hindred  by  Riches,  Ezck.  x\.\iii. 
Wealth,  or  worldly  Care  ;  fome  are  fo  hardened  in  Sin,  that  they  defpife  32. 
the  Word  •,  lome  are  offended  in  the  mean  Perfon,  or  Appearance  of  the  i^^^'^"^';^.-  -^• 
Minifterj  as   the  Countrymen  of   Chrift  ;    fome  when  they   have  their'  ''^^-'^^"•Si- 
Crimes  and  favourite  Vices  corrcded,  grow  angry,  and   will  therefore  Ua  j. . . 
not   hearken  further  to  the   Word  ;  fome  feek  but  after  Wifdom  and 
Eloquence,  defpifing  the  Simplicity  of  the  Word  ;  fome  are  come  fo  far  i  Cor.  i.  zz. 
that    they   have    received  Faith,  I?ut  in  Time  cf  Temptation  fall  again,  ^ukeaii.ij. 
By  fuch,  and  many  more,  but  to  us  unknown   Ways,  is  the  Fruitfulnefs 
of^  God's  Word  hindred,   fo    that  Men  cannot  receive  Faith.      Wc  can 
fee  hereby,    that  God   is  not  the  Caufe,  but  Men  themfelves.     Further 
have  we  to  obferve, 

4.  When  this  Elc6lion  is  made.  The  Apoftle  fays  in  our  Text,  before 
the  Foundation  of  the  World  -,  hereby  we  can  conclude,  that  the  Eledion 
is  of  Grace,  immutable,  and  fure. 

The  Eleiflion  is  of  Gnice.  For  fince  it  is  not  made  in  Time,  but 
from  Eternity,  when  there  was  no  Man,  who  could  believe,  fo  is  all 
what  God  hath  done  herein,  of  nicer  Grace  and  Mercy,  without  any 
Merits  or  Worchinefs  of  Men.  God  called  us  vjith  a  Holy  Callings  not  ^J^^-  *•  9- 
according  to  cur  JVorks^  but  according  to  his  own  Purpofe  and  Grace^ 
zvhich  was  given  us  in  Chriji  Jefus^  before  the  World  began.  This  is 
certainly  a  great  Comfort,  that  one  Man  has  no  Preference  before 
another  ;  or  elfe  the  Poor  and  Miferable  would  think,  that  God  did 
love  the  Rich  and  Wealthy  above  them.  God  lovcth  the  Elecft  all  alike 
from  Eternity,  yea,  he  loveth  them  as  his  only  Son,  who  is  the  Head  '^^^"■^^' 
of  the  Eled.  The 


J  ^2  Of  Eledlon  or  Pi-edcftinatian, 

The   Eleflion   is   immutable.     Since  God    cannoc  -err,    neither  'be 
deceived  in  his  Providence  or  Fore-Sight,  and  has  forefeen  from  Eternity, 
who  fhould    believe  in  Chrift,  and  remain  ftedfaft,  and  has  thereupon 
made  his  Conclufion  to  chufe  ihem  ;  then  is  it  certain,  that  the  Election 
is  immutable,  and    cannot   be  altered,  neither  on  the  Side  of  God,  nor 
zTini.ii.  19  on  the  Side  of  the  Faithful.     Not  on  the  Side  of  God,  For  the  Foundation 
of  GodJland''th  fure,  having  this  Seal  •,  the  Lord  knowsth  them  that   are 
his.     Hereby   we  ca.i    fay,    that   the   Ele(5t  are  written  in  the  Book  of 
Life,  which  Book   cannot  Tike   other  Books  be  blotted,  but  all  what  is 
Mat  xxiv.24^''^^^^"  ^^^'"^^^5   fiands  immutable.     Therefore  doth  our  Saviour  reckon 
it  aniong  the  impoffible  Things,   that   the  Ele£i  Jhould  be  deceived^  and 
brought  in  Error  j  namely  fuch  Error,  that    continues    unto  their  Lives 
end.     Nor  on  the  Side  of  the  Faithful  can  the  Eltdlion  be  altered  :   For 
if   they   could  lofe  their  Faith,  and  die  in  Unbelief,  then  could  they  not 
be  faid,  to  be  chofen  :  They  well  can  conimit   fuch  Sins,  whereby    they 
drive  away  the  Holy  Ghoft,  and  lofe  their  Faith  :  But  they  repent,  and 
become    converted    before  they  die  -,  as   we  can  fee  of  the  Examples  of 
David,  Peter,  lljomas,  and  others  in  the  Scripture. 

The  Scripture  makes  Mention  of  fome,  that  are  Hotted  out  of  the 
Book  of  Life  •,  but  the  right  Meaning  is,  that  they  v/ere  never  wrote  in 
it.  The  Scripture  ufes  thefe  Words,  blot  out  of,,  becaufe  there  are  fo 
many  Hypocrites  in  Chriftcndom,  who  feem  to  others  to  be  written  in 
the  Book  of  Life,  and  are  often  of  the  fame  Conceit  ;  but  they  are  not  : 
And  therefore,  fince  they  fall  away  from  their  feeming  Faith,  and  die  in 
Unbelief,  they  are  laid,  to  be  blctted  out  of  the  Book  of  Life,  that  is, 
they  were  never  wrote  in  it  -,  therefore  did  God  refufe  unto  Mofes  his 
Exod.  xjcxji.Requefl,  when  he  defired  to  be  blotted  out  of  the  Book  of  Life. 
33-  The   Ekdtion  is  likewife  fure.   both  in  Name   and  Number  by  God  ; 

and  in  Heart  and  Conlcience  by  theEleft.     God  knows  the  Names  of 
E^oj^^^^jj;  the  Ele6l  ;*lknew   thee  by   Name,  fliid  the  Lord  unto  Mofes  :  Chriji 
17.       "    " calls th  his  own  She  p  by  Name,  &nd  will  conjcfs  their  Names  before  his 
John  X.  3.     Father  and  before  his  Angels :  This  Confcffion  of  Chrift,  comprehends  a 
Rev.  HI.  5.    loving  A ffedion,  continual  Remembrance,  fiitherly  Commiferation,  gra- 
cious Acknowledgment,  and  eternal  Salvation.  God  knows  the  Number 
of  the  Elect  likewife  ;  for,  fince  their  Names  are  written  in  Heaven,  and 
God  knoweth  them    that  are  his,  fo  knows  he  hkewife  the  Number  of 
them,  though  the  Number  of  the  Elcd  was  not  fo  immutably  decreed 
by  God,  that  there  could  not  have  been  more  chofen  than  they  that  are 
chofen.     No,  if  more  would  have  believed  in  Chrift  and  remain  ftedfaft, 
God  would  have  forefeen  that  too,  and  likewife  chofen  them  in  Chrift. 
It  is    one  Thing    to  know   an  Affair,  and    another  to  decree  it.     God 
knoweth  the  Number   of  the  Ele6l  •,  but,    therefore,    he   has  not  de- 
creed before  how  high  this  Number  ftiould  go  :  He  that  belicveth  in  Chrifl 
md  remaineth  fledfcft,  JJoall  be  faved.    They  themlelves  can  be  fure  of 

tiicir 


Of  Elcdion  «r  Prcdeftination.  i^% 

their  Elcdion,  as  a  Son  is  fure  of  Htirihip  after  his  Father  \  if  he  is,  and 
continues  obedient ;  for,    although  the  Spirit   of  God  makes  no  men- 
tion no  where  of,  that  luch  or  fcch  a  One  is  chofen,  yet  we  can  make 
this  Conclufion  •,  He   that  has   a  true  and  hving  Faith,  and    remaineth 
ftedfad,  him  will  Chrift  keep  as  a  good  Shepherd,  and  none  ihall  pluck 
him  out  of  his  Hands.      I,  who  am    regenerated,  -will  believe  in  Chrifl:, 
and  cleave  unto  him  to  my  Life's  End  ;  therefore  will  Chrift,  the  good 
Shepherd,  not  let  me  be   plucked    out  of  his  Hands  :  Will  our  Reafon 
fay.  Yes,  the  RegL-nerated  can  lofe  the  Grace  of  God  ?   Then  our  Faith 
fliould  anfwer  ;  They  themfelves  have  left  Chrift,  and  are  turned  from 
him,  but  I  will  cleave  to  him,  and  he  will  never  leave  mej  and  if  I 
lliould  fall,  the  Lord  is  able  to  raife  me  up  again.    I  will  rely   on  the 
Promifes  of  God  ;  whereof  St.  Paul  fays  ;   God  is  faithful^  who  has  cal-  i  Cor.  i.  8,g. 
led  us  unto  the  Fellowjhip  of  his  Son  Jefus  Chrift  out'  Lord,    and  flail  con- 
firm us  unto  the  End.  God  is  faithful,  who  will  not  fuffer  you  to  be  temp-  '  C^^:.^-  '3- 
ted  above  that  ye  are  able  :    It  is  God  which  worketh  in  you,  both  to  "^'^^^  ^-^i^  \\ 
and  to  do  of  his  good  Pleafure.   God  is  able   to    keep  that    which  I  ^«'t^^  Rom.viii.i6! 
committed  unto  him  againfl  that  Day.      J  he  Spirit  itjelf,  bearethWitnefs 
with  our  Spirit,  that  we  are  the  Children  of  God. 

5.  The  Ground  of  this  Eledion  is  Jefus  Chrift.  The  Apoftle  fays  in 
our  Text ;  God  chofe  us  in  him,  that  is,  Jefas  Chrift.  Chrift  is  not  alone 
the  efFedtual  Caufe  of  our  Eledion  -,  fince  he,  as  a  true  God,  with  (the 
Father  and  the  rioly  Ghoft,  has  chofen  us  •,  but  he  is  likewife  the  merito- 
rious Caufe,  ordained  of  God  from  Eternity,  to  be  the  Rec'eemer  and 
Propiciaror  of  Mankind  ;  who,  by  his  Obedience  and  innocent  Death, 
has  procured  us  the  Grace  of  Eledion  :  For  if  Chrift  had  not  reconciled 
us  to  God,  God  could  not  have  chofen  us,  fince  his  Wradi  was  kindled 
agninft  us ;  and  if  God  was  angry  with  us.  How  could  he  chufe  us  ? 
But  the  Righteoufiefs  of  Chrift  hasjuftificd  the  juftice  of  God  •,  there- 
fore, fiid  St.  Paul,  ^hat  Chrift  might  reconcile  us  unto  God,  in  one  Body -^^y^,  \\,  16. 
by  the  Crofs,   having  flain  the  Enmity  thereby. 

Alfo  the  Father  has  had  Regard,  in  the  Election ,  alone  to  Chrift  and 
his  iMerits,  which  he,  in  Time,  as  the  only  High  Frieft  from  Heaven, 
iliould  offer  upon  the  Crofs,  as  a  fweet  Smell  un^o  God  -,  wiiercfore 
Chriftisjuftly  called,  the  Lamb  that  bore  the  Sins  of  the  World.  God' 
had  regard  to  Chrift,  not  alone  fo  far  as  he  fnould  fuffer  and  die  for  all,' 
and  by  his  Death  fatisfy  for  the  Sins  of  the  World  •,  for  therein  all  Men 
are  alike,  fince  Chrift  bore  the  Sins  of  all  -,  but  in  particular,.  God  has 
Regard  to  Chrift,  io  as  he  fhould  be  accepted  by  Men.  Now  Chrift  is 
not  accepted  otherwife  than  by  Faith,  therefore  is  Eledion  conck  dcd  on 
Faith;  namely,  that  all  who  believe  in  Chrift,  and  rcrniiio  ftediafttiU 
their  Lives  end,  fliall  be  faved,  and  have  Life  everlairmg.  We  can 
prove  this  with  the  following  Conclufion  •,  The  fame  VVav  p-lsl  God  jufti- 
fies,  fandliiies,  and  faves  us  in  Time,  the  fame  Way  has  lie  :.<:creed  from 
Eternity  to  juftity,   fandlity  and   iiwx  us,  fincc  he  is  immutable  in  his 

god  If 


ju.  Of  Eledlon  $r  Predeftlnation. 

godly  Efience  and  does  Nothing  in  Time,  but  what  he  "has  decreed  from 
Eternity  :  Now  God  juftifies,  nmctifies  and  faves  us  in  Time,  through  the 
Merits  of  Chrift  embraced  by  Faith  ;  therefore  has  he  likewife  decreed 
from  Eternity,  to  juftify,  fandify,  and  fave  us  through  Chrift,  whom  wc 
mull  em.brace  by  Faith  -,    for  he  cannot  be  received  otherwifethan  by, 

6.  Fnilb.  This  is  the  Cord  that  ties  Chrift  and  us  together,  it  is  the 
Hand  wherewith  we  lay  Hold  on  Chrift-,  it  is  the  Eye,  wherewith  we 
behold  Chrift-,  and  it  is  the  Mouth  wherewith  we  kifs  Chrift.  But,  fincc 
we  can  fall  away  again,  and  lofe  our  Faith  that  we  have  once  received, 
therefore  is  aftedfaft  Faith  required.  We  ftiall  not  alone  begin  well,  but 
we  muft  alfo  continue  arid  end  well  :  Our  Saviour  fays-,  He  that  enclu- 
Mat.  X.  22.    ^gth  to  the  End,  JJjallhe  faved. 

Should  a  Child  of  God  be  doubtful  of  himfelf,  and  be  afraid,  that  he 
fhould  not  remain  ftedfaft  in  the  Faith  to  the  End,  then  mjuft  he  ground 
the  Stedfaftnefs  of  his  Faith  on  the  Love  of  God,  and  on  the  Intercef- 
fion  and  Power  of  Chrift, 

He  fliould  ground  it  on  that  Love  of  God,  which  God  bears  to  him  in 

Jefus  Chrift  -,   which  is  not  grounded  on  any  flight  Imagination,    but  on 

the  faithful  Promifes   of  God,  and  on  the  meritorious  Death  of  Chrift  ; 

and,  he  may  depend,  that  God,  who  has  began  to  lov-c  him  in  Chrift,  and 

for  C'hrift  Sake,  ftiall  not  leave  him,  neither  take  his  Grace  from,  him,  but 

will  give  him  Strength  and    Power  to  remain  ftedfaft  -,    For  God  is  fo 

merciful,  that  he  will  not  take  his  Grace  from  any  one,  except  they  con- 

..  temn  and  difpife  the  fame :   Therefore    admonifhcs   St.  Patd;  Work  out 

2  Pet^'i^^c  y^^^  ''^^^  Salvation  with  ¥  car  and  trembling  :  And  St.  Peter  -,  Brethren^ 

111.    '    *     '  give  Dilige^ics  to   rAake  your  Calling  ana  EleHicn  fure  :  For  if  ye  do  thefe 

things  ye  (ball  never  fall.   For  fo  an  Entrance  fbali  be  adminijired  unto  you 

abundantly ,   into  the  everlafling  Kingdom  of  our  Lord  and  Saviour  Jefus 

Chrifi. 

Hefliould  likewife  ground  his  Faith  on  the  InterceJTion  of  Chrift  for  the 

..  ^Q  Faithful,    Our  Saviour  fays  •,  I  fray  not  alone  for  thefe,  but  for  them  alfo 

Jo  nxvn.2  .  ^^■^j^jj.^ji  igii^^>g  jj,  f}2e  through  their  Word.    We  do  profit  by  this  In- 

tercefTion   of   Chrift,    wi^en  we  pray  therefor,    and   comfort  us  thereby. 

Luke    xxii.  What  faid  Chrift  unto   Peter?  Satan  hath  deftred  to  hav-e  thee,  that  he 

31,32.       "  mayfiftthee  as  Wheat-,  but  1  have 'prayed  for  thee^  that  thy  Faith  fail 

mt. 

He  muft  alfo  ground  his  Faith  on  the  Power  of  Chrift.  A  Child  of 
God  cannot  r.f  hiniftlf  withftand  the  Temptations  of  the  Devil,  the 
World,  and  his  own  Flefli  and  Blood  ;  therefore  we  fhould  notbe  difcou- 
raged  :  For,  as  we  cannot  of  our  own  Strength  believe  in  Chrift,  fo  can 
we  neither  of  our  own  Strength  remain  ftedfaft,  but  it  comes  alone  of  the 
Power  of  Jefus  Chrifc,  and  the  Etfed  of  the  Holy  Ghoft".  Chrift  him- 
Johnx.  2S.  felf  faysi  None  fhall  pluck  my  Sheep  out  of  ray  Hands  :  And  St.  Peter 
I  Pet.  i.  5.    fays  j  PFe  are  kept  by  the  Power  of  God  through  Faith  unt^  Salvation^ 

IL  We 


Of  Elc(ftion  or  Prcdeflinatloii.  ij^ 

n.  Wc  hare  to  difcourfe  of.  To  what  End  God  has  chofcn  us. 
The  final  Caufc  wherefor  God  has  chofen  us,  has  regard  to  God,  and 

to  us  Men. 

Firfi,  To  Ged.  Our  Text  fays  •,  T'o   the   Praifi   of  the  GUry   of  his 
Gmce  :  God  has  plainly  fhewn  herein,  his  great  Mercy  and  Grace,    that 
he  has  accepted  us  poor  loft  Sinners,  for  Chrift*s  Sake,   has  adopted  us 
unto  Children,  and  chofen  us   to  be  Heirs  of  his    heavenly  Kingdom; 
Behold  what  Manner  of  Love  the  Father  bath  bejiowed  upon  us,  that  we  i  Johniii.  t. 
Jhould  be  called  the  Sons  of  God.     Although    wc    had  Tongues  of  Angels 
and  Men,  and   underftood  all  Miftcries  and  Knowledge,  yet   wc  could 
not  praife  the  Grace  of  God   enough.     St,  Peter  fays  ;  That  we  fhould '  ^^t.  ii.  9, 
fhew  forth  the  Praife   of  him  who  hath  called  us  out  of  Darknefs,  int9 
his  marvelous  Light.    It  was  a  marvelous  Light  that  God  kindled  for  us, 
after  we  had  exinguiflied  the  Light,  when  he    did    let  the  Light   of  his 
Countenance  fhine  over  us,  and  ordained  his  only  Son  as  a  Saviour;  who 
with  his  preaching  and  Miracles  fhould  fhine  for  us,  and  inftrucft  us  how 
to  believe,  and  afterwards  v;ith  his  Death  bring  us  out  of  Darknefs.     Jt 
was  a  marvelous  Light  God  called  us  to,    when  by  the  Preaching  of  the 
Gofpel,  he  called  us  to  his  gracious  Kingdom,  and  therefore  fent  his  Apo- 
ftels  in  the  World  as  a  Light,  whereby    the  World   could  be  inftruded 
to  find  out  the  true  Light.  Faith  is  a  marvelous  Light,   that    fhines  in 
our  Hearts,   to  give  the  Light  of  the  Knowledge  of  the  Glory  of  God, 
in  the  Face  of  Jefus  Chrift  ;  which  Light  God  enllghrens  with  his  Word 
and  Spirit,   nourifhes   it  with  the   holy   Sacraments,   and  Oeanfes  it  with 
CiofTes  and  Affliction,  and  brings  us  atlaft  thereby  through  this  Valley  of 
Darknefs  to  the  marvelous  Light  in   Heaven.     Are  we  then  not  obliged 
to  praife  the  Glory  of  God's  Grace  hcrefor  ? 

Second,  To  us  Min  :  Firfl:,  in  this  Life,  that  we  fliould  be  blefTed  :  In 
Jldam  we  were  curfed,  but  God  took  the  Curfe  from  us  and  laid  it  on 
Chrift,  that  we  through  him  fliould  bebleffed.   He  has  given  his  lilefiings 
unto  us,  as  a  great  Frephet,    fince  he  has  blefled  the  Means  whereby  the 
heavenly  Gilts  fliall  be    diftributed   unto  us ;   namely,   Baptifm    and   the 
Lord' s  Supper.    As  a  High  Prieft,  that  as  Aaron  did  hlefs  the  Children 
of  Ifrad,  with    ftretched   out  Hands-,  fo  has  Chrift  at  his  y^fcenfion,  Niim.  vi.23. 
blefTed  his  Apoftlcs  with  ftretched  out  Hands,  and  alfo  qualified  them  to  ^"••-®   ^'^i^- 
the  Office  of  the  New  Teftament,  as  a  mild  King  ;  That  as,  Melchizedeck,  ^°* 
King  in  Salem,    bleff!ed  Abraham,    fo   are   wc  blefted  of  God   in  Jefus 
Chrift,    the  King  of  Righteoufnefs.     Further, 

That  we  fliould  receive  the  Adoption  of  Children.  Jdam  was  the  firft 
Child  of  God,  but  loft,  through  Dilbbedience,  the  Right  of  a  Child,  and 
became  a  Child  of  Wrath,  and  made  us  all  like  unto  him.  God  had  no 
Need  of  Children,  but  we  had  great  Need  of  a  Father  ;  therefore  muft 
we,  being  by  Nature  Children  oj  IVrath,  and  having  not  a  Child's  Right, 
be  adopted  to  Children  ;  and  this  Adoption  is  of  Grace  in  Chrift,  whom 

Gcid. 


j.^  0/' Election  ar  Predeftlnation. 

Gal. ;-.  5.    God  did  fend  in  Time;  That  we  through  him,Jhould  receive  the  Adoptlm 

Joha  i.  "i^- of  Children.  ^L  '.nany  as  received  him,  to  them  gave  he  Power  io  become 
the  Sons  of  God.  And,  that  we  fhould  be  ho  y,  and  without  Blame  be- 
fore him  in  Love,  we  muft  fhew  our  Faith  with  a  holy  and  blameltfs 
Life  before  God,  and  Love  towards  Men.  None  fhall  think,  that,  fince 
God  hascholen  us,  we  therefore  may  and  (houldlive  as  we  pleafc.  No, 
our  Faith  muft  fhine  foith  in  a  Holy  and  blamele  s  Life  for  God,  and  in 

p  ,  -jj  Love  to  all  Men.  St.  Paul  fiiys  therefore  ;  Put  on  as  the  Ek£i  of  Ged^ 
'  holy  and  beloved.  Bowels  of  Mercy,  Ktndnefs,  Humblinefs  of  Mind,  Meek- 
nefs.  Long  fuffering,  forbearing  one  another,  and  forgiving  one  another. 
For  fince  we  can  lofe  our  Faith,  therefore  fhould  we  always  be  careful 
that  Nothing,  wh  reby  God  can  be  offended,  \ht  Holy  Ghoft  vexed, 
and   the  Grace  of  God  loft.     We  ftiould  liften  faithfully  to  the  Saying  of 

R  V   iii  II   the  Spirit  of  God  through  the  Mouth  of  St.  John  the  Divine  ;  Hold  that 
'  fafi  which  thou  haft,   that  no  Man  take  thy  Crown, 

Rom.viii.30.  Secondly,  After  this  Life  Glorification.  For  whom  he  hath  predefiinated, 
(from  Eternity  to  be  Heirs  of  Life-evcrlalling)  :  ^hem  hath  he  alfo 
called,  (in  Time  by  his  Word)  ;  And  whom  he  hath  called,  them  hath  he 
alfo  jufiified,  (by  Faith  in  Jefus  Chrift)  :  And  whom  he  hath  juftified^ 
them  will  he  alfo  glorify. 

the  Lord  firengthen  us  in  all  what  is  Good,  that  we  can  prove  our 
Eletlion  with  a  holy,  hlamelefs  and  godly  Life,  and  remain  fledfaft  in 
the  true  Faith  to  our  lives  End  •,  and  at  lajf  receive  the  End  of  our  Faith .^ 
which  is  the  Salvation  of  our  Souls,  alone  for  tht  Sake  of  ourhleffed 
Saviour^  Jefus  Chrift.     Amek. 


«^'>tirt.. 


XY.     S  E  R  M  O  N. 


■'!w. 


0//*(r  PERSON  o/CHRIST.  157 

XV.     SERMON. 

O    F 

ne  PERSON   of  CHRIS  T, 


The  Text  St.  John,    Chap.    I.   14.  vcr. 

Tbf  U^ord  was  made  Flejh,  and  dwelt  among  us,  and  we  beheld  his 
Glory,  the  Glory  as  of  the  only  bcgoitcn  of  the  Father ^  full,  of 
Grace  aiid  Truth, 

Introduction. 

^■|~^HE  Apoftle  St.  Paul  giveth  us  a  fhort  Summary  of  the  whole 

i  Life  ot  Jefus  Chrift,  from  the  Time  of  his  Birth  until  his  Alcenfion, 
when  he  fays  in  his  firft  Epiftle  to  Timothy.,  III.  16,  Vt-r. 
JVithout  Controverfy\  great  is  the  Myjlery  of  Godlinejs  :  God  was  manifefi 
in  the  Flejh,  jujiified  in  the  Spirit.,  feen  of  Angels,  preached  unto  the 
Gentiles.,  believed  on  in  the  World.,  received  up  into  Glory.  Thefe  Words 
are  all  Words  of  Salvation,  and  giveth  us  three  Things  to  confidcr. 
F/V/,  A  Miftery.  Second,  The  Explanation  of  the  IViiltery,  andThird, 
The  Manifc-dation  of  the  Miftery. 

1.  The  Miftery  whereof  St.  P^«/  fpeaks  here,  he  calleth  a  Miftery, 
a  great  Miftery,  a  Miftery  of  Godlincft,  and  a  Miftery  without 
Coiitrovrrfy. 

A  Miftery  is  a  Thing  *-hat  is  hid  and  fecret,  and  cannot  be  apprehended 
with  human  Rejfon,  without  fpecial  kevt-lation  and  Manitcftation  from 
God  ;  as  the  great  Image  King  Nebuchadnezzar,  beheld  in  his  Dream,  Dr. ..  ,.  ^^. 
is  called  a  Secret.  Fhe  wonderful  Writing  th.t  was  wrote  on  the  i^lafter  Dan.  i.  12. 
of  the  Wall  for  King  Baljhazzar.,  is  called  a  hidden  Thing.  The  Incar- 
nation of  our  I  -ord  Jcius  (.  hrift,  is  called  here  by  tne  .^poftle  a  Mtjlery^ 
becdufe  it  is  nor  al  )rc  hid  and  fecret,  from  natural  Reafon,  but  alio  far 
exceed  the  A|-pr  henfion  of  hiiinan  Reafon,  alhough  we  might  meditate 
thtrcon  ever  lb  much  •,   and  therelore  it  is  called, 

J  great  Misery.     Great,    finer   it    concerns    the  great  God,  Who  is  .  Cor.  ii.  5. 
great  abcie  rll  Gcds.     The  whclc  blcfkd  Trinity  hath  here  made  fucli  an 
Acuo.i,  that  ncVCi-  can    be  compared  .   Great,  lor  the  great  Profit  aid 

Y  Benefit, 


)in.   V.  %o. 


i^S  ,  O///^^  PERSON  u/CHRlST. 

Benefit,  that  flows  thereform  to  us  Men.     Therefore  is  It  a  Mijlery  'of 
**  Gcdlinefs  ;  becaufe  it   is   not    alone  in  itfelf  a  Godly  Miftery,  whereof 

our  Salvation  depends,  but  alfo  teaches  us  true  Godlincfs,  whereby  we 
Tit.  ii.    12.  can  deny  Ungodlinejs  and  worldly  Lujis. 

A  Miftery  without  Controverfy.     Never  could  any  one  comprehend, 

much  lefs  believe  it,  if  it  had  not  been  manifefled  ;  and  none  in  the  whole 

Chrillianity  can  contradi6l  it.     But  what  is  the  Explanation  ? 

2.  The  Explanation  of  this  Miftery  is,  God  is  manifefled  In  the  Fkjh. 
The  Evargeliil  St.  John  explains  it  alfo,  the  V/ord  (that  is,  the  fecond 
Perfon  in  the  Holy  Trinity)  is  made  FleJJj  :  For  neither  the  Father,  the 
firft  Perfon,  nor  the  Holy  Ghoft,  the  third  Perfon,  is  made  manifefl  in  the 
FlefJj,  and  made  Man,  but  alone  theSon  of  God.  In  thcfe  Words  wc 
have  a  Defcription  of  the  true  Incarnation  of  Chrift",  of  the  two  Natures 
in  Chrift,  and  of  the  perfonal  Union  of  the  two  Natures. 

Of  the  true  Incarnation  of  Chrift.  Chrift  did  often  appear  in  the  Time 
of  the  Old  Teftament,  to  the  Old  Fathers  in  human  Form  •,  but  he  laid 
always  this  Form  off  again  :  But  here  is  fuch  a  Manifeftation  in  the  Flefh, 
that  the  Son  of  God  is  bccom.e  a  true  Man,  and  lliall  never  lay  oft'  this 
human  Nature  again. 

The  two  Natures  in  Chrift.  The  godly  Nature  is  called  God,  and 
the  human  Nature  is  called  Flefti  ;  in  this  Flefti  is  God  made  manifeft, 
Hcb.  ii.  14.  that  is,  Jefus  Chrift,  the  Son  of  God,  took -part  of  our  Fleflj  and  Blood  as 
other  Children. 

The  perfonal  Union  of  the  tv/o  Natures.  The  two  Natures  are  fo 
united  in  Chrift,  that  he  who  faw  and  handled  the  Flefti  of  Chrift,  faw 
.  T  r  .  and  handled  likewife  the  Vv'ord  of  Life,  that  is,  the  Son  of  God,  as  the 
Apoftle  St.  John  explams  it.     And  this  is, 

3.  The  Manifeftation  of  the  Miftery.  Since  the  Son  of  God  did 
appear  fo  mean,  fuffered  Hunger,  Thirft,  Poverty,  and  Difpife,  fo  that 
none  ever  could  have  believed  him  to  be    the  Son    of   God  •,  therefore 

'     it  was  abfolutely  neceffary,  that  he  fhould  be  manifefted  unto  the  World 
in  the  following  Ways  and  Manner. 

He  was  juftified  in  the  Spirit.  The  Jews  did  difpife  him,  and  called 
him  an  Impoftor,  that  was  not  worthy  to  live  \  but  at  laft  did  his 
Righteoufncfs  and  Innocence  appear  by  his  Miracles  that  befell  at  his 
Death,  according  to  the  Confeffion  of  his  Enemies  ;  by  his  Refur- 
rccacn,   Alcenfion,  and  fitting  on  God's  right  Hand. 

He  was  feen  of  Angels.     The  Angels  faw  Chrift  in  his  Birth,   Temp- 
tations, Sufferings,  Death,  Afcenfion,  and  Refurredion  :   And  they  never 
faw  him,  but  they    found    fomething    whereby  they  were   aftonifiied. 
Eph.  iii.  10.  Wf.erefore  St.  Paul  fays.  That  the   manifold  IVifdcm  of  God  is  made 
hiov.n  unte   the  Principalkies   and  Powers  in  heavenly  Places.     This 

Miftery  was  afterwards. 

Preached 


Of  the  PERSON  c/ C  H  R  I  S  T.  159 

Preached  unto  the  Gentiles.  The  Jews^  and  even  the  Apoftles  wondered 
that  Chrill  Ihoiild  be  preached  unto  the  Gentiles.  The  Jews  were  of 
Opinion,  that  fince  the  iVjcJiah  was  promifed  unto  them,  he  therefore 
fhould  be  preached  unto  them  alone.  The  Apoftles  thenilelvcs  thought  it 
wonderful  that  Chnft  fliould  be  preached  unto  the  Gentiles  St.  I'eter 
was  inftru6ltd  hereby  by  a  h?avenly  Vifion.  St.  taul  did  account  it  a 
particular  BlefTing,  that  the  Grace  was given^unto  him  torpreach  anwm^  the  A"^'  ';.  M- 
Gentiles  the  unfcarchable  Riches  of  Chriji.  Thereupon  was  Chrill  be-  ^^**"  ^^'  ** 
heved  on  in  the  World.  The  World  did  in  the  Beginning  dcfpife  and 
perfecute  Chrift  and  his  Word  ;  but  afterwards  they  received  him  and 
his  Gofpel,  and  believed  on  him,  being  convinced  by  the  many  Miracles, 
wherethrough  the  Word  was  confirmed.  This  may  well  be  reckoned 
for  a  great  Miracle,  that  the  unfaithful  World  was  convinced,  and  did 
believe  \  wherefore  Old  Bernardus  (aid.  That  the  Almighty  God  hath 
made  three  wonderful  Things  in  the  incarnation  of  Chnft,  that  never 
happened  before,  nor  after  ;  that  is,  God  and  Man  ;  Mother  and  Virgin  ; 
Faith  and  Man's  Heart.  Thereupon  foUowe  h,  that  he  was  received  up 
into  Glory,  Thereby  was  manifefted,  that  Chrift  had  fully  fatisfied  t!ie 
Juftice  of  God  for  the  Sins  of  all.  Therefore  may  now  all  Tongues 
confefs,  that  Jefus  Chrift  is  a  Lord  to  the  Glory  of  God. 

The  Evangelift  St.  John.,  fpeaketh  in  our  Text  of  this  Miftery  ; 
whereof  we  will,  in  Simplicity,  confider  the  Incarnation  of  the  Son  of  God 
under  thefe  tiiree  Heads. 

First,  The  two  Natures  in  Chrift. 

Second,  The  per] anal  Union  of  thefe  two  Natures. 

Third,  The  Properties  and  Fellowjhip  of  this  perfonal  Unicn, 

Explanation  of  the  Text. 

I,   We  have  to  confider  the  tvvo  Natures  in  (thrift. 

When  we  in  a  godly  Meditation    do    confider    the  Article  of  Chrift, 
then  ftiouxl  wc  not  only  behold  him  as  a  i'erfon  without  Body,  foas  he  has 
been  from  Eternity,  a  true  God  alone;   but  we  fhould  alfo  behold  him   as 
he  is  manifefted  tn  the  Fhfto  \  that  i?,  a  true  v  an.  For  as  he  is  a  true  God 
from  Eternity  with  the  hather,   and  hath  hif^  godly  Nature  iTom  Etenity, 
as  a  Pcrfon   in  the  Holy  Trinity  •,  fo  hath  he   in  Time  taken   on   the  „  ,    . 
human  Nature,  and  is  born  a  Man,   and  is  now  alfo  true  God,  and  true 
Man  in  one  iVrfon.      It  could  not  be  othc^wife,   ior  there  cannct  be  any 
Forgivenefs  of  Sins  without  Bloodibed,  and  Go  .1  could  not  luffer  nor  die  ; 
whereby  the  Work  of   kedemption  could  be  compicated.     Since  God 
cannot  die,  neither    hath  he  tltfh  and  blood,  ai.d   a  fnnple  Man    could 
not    latisiy    the  f/vere  Juftice    of  'Jod,  and  reconcile  the  Vengeance  of 
God;  therefore   was   it    abluiutcly   necefiary    an!nc<dful,  tiuit  the  Re- 
deemer  fnould   be   both  God   and  Man  ;    ai.d  this  is  it  that  St.  John 

Y  2  means. 


,6o  0//;^^  PERSON  c/ CHRIS  T. 

means,  when  he  fays  in  our  Text  :  The  Word  was  made  Flejh.    Here  is 
Mention  made  of  both  godly  and  human  Naturt-. 

The  godly  Nature  is  called  htre,  theWord.  Jefus  Chrift  the  Sonof  Godis 
called  here,  the  Word^  in  regard  to  his  godly  Nature,  and  in  regard  to  his 
Cffxe. 

In  regard  to  his  godly  Naure.  That  as  the  Words  are  conceived  in 
our  Thoughts  aixi  iVHnd,  without  hurting  the  Thought ;  fo  is  God  the 
Son  born  from  Eternity  of  the  Father,  though  without  any  Diminution 
of  the  Fi^ther's  Peifon, 

In  regard  to  his  Office.     The  Words  are  the  Interpretor  of  the  Mind, 

and  with  Words  we  make  known  what  we  will :  So  hath  the  Son  of  God 

John  1.   18  [->ggp,  the  Interpretor  from  the  Father,  and  hath  revealed  unto  us  his  Father's 

HebTirz-   ^'^'i'l-    This  Word  is  our  Advocate  with  the  Father,  and  interceeds  for  us 

^  hy  the  Father.     If  it  was   not  for  this  Word,  we  would   all  defpair   in 

Temptation  and  Prayers,    and   not  be    able   to  dare   appear  betore  the 

Tribunal  of  God. 

St.  John  convinceth  and  proveth,  that  this  TFord  is  true  God,  by  the 

Johni.  I.      godly  Attributes  that    he  mentions  in   the  foregoing  Part  of  our  Text's 

Chapter,  as  that  it  is  eternal.      In  the  Beginning  was  the  Word^  that  ii 

from  Eternity  •,  for  before   the  Beginning  of  I  ime,  there  wa^*  no  other 

Rom.  ix..5.  Beginning,  but  all  Eternity.     And  the  li'ordwas  God:  Chrift  is  called 

1  Johnv.  20  Q^^  jj^  other  Places  of  the  Scripture  ;   as,  God  over  all,  blejftd  for  ever  : 

Col   i    16     ^^^  ^^^^  ^°^  ^^^  eternal  Life.     And, 

By  him  were  alht kings  made.  St  Paul  (:\ys^  By  him  were  all  Things 
created^  that  are  in  Heaven  and  in  Earth.  Not  as  by  a  dead  Tool  or 
Inflrument,  but  as  a  Creator  -.  Therefoie  hys  the  Scripture,  That  Chrift 
hath  created  all  Things.     And, 

He  giveth'  Life.  In  him  was  Life.  He  giveth  us  the  Life  of  Nature, 
Grace  and  Honour  :  He  enlightens  all  Jews  ^ndGentiks  :  And  this  is  the 
godly  Nature,  that  took  on  the  human  Nature,  which  in  our  Text  is 
called  Flfjh,  for  the  following  Reafons  :  Becaufe  the  Son  of  God,  tie 
Word.,  hc.th  not  taken  on  the  human  Perfon,  bi;t  human  Nature,  whereof 
Si.Jchn  fays,  TheWord  was  made  LleOo :  This  Flelh  was  no  Perfon 
betore,  for  then  there  would  be  two  Perfons  in  Chrift  ;  but  the  goily 
Nature  oi"  Chrift,  who  was  a  Perfon,  an:l  was  called  the  Word.,  took  on 
the  human  Nature  wholly,  both  in  Body  and  Soul,  which  is  called  FleJ}^  : 
And  thefe  two  Natures  now  are  fo  united  with  one  another,  that  they 
are  become  one  Perfon,    God  and  Man.      And, 

Lukexxiv.zg  Becnufe  the  Son  of  God  was  a  true  natural  Man,  like  another  Man. 
This  \^e  can  prove  of  his  Conce[:)tion,  Birth,  Life,  Death  and  Refurrec- 
tion.  Therefore  faid  Chrift  of  himfelf  to  the  Apoftles,  A  Spirit  hath  no 
Flejh  and  Bones,  as  ye  fee  me  have  :  And  becaufe  the  Son  of  God  was  a 
compleat  Man,  having  both  Soul  and  Body  :  The  Scripture  ufeth  here 
the  Word  Fle^,  of  the  one  l^art  of  Vlan  •,  tliat  is,  the  Body  ;  butexcludeth 

Mat.xxvi38.not  the  other  Part,  that  is,  the  Soul.     The  Bodv  of  Chrift  is  called  here 

^    FkA 


0/  //j^  P  E  R  S  O  N  e/"  C  H  R  I  S  T.  i6i 

Flfjh^  and  mud  be  underftoodof  b  ith  Body  ard  Soil ;  for  there  is  often 

h^ention  made  of  his  Soul,  as  A/y  Soul  is  exceed' ng  Jcrrowful^  and  many 

other  Places   in  the  Scripture.      All  the  Qualitic-s  that  can  be  found  in 

Man,  eflcntal  or  accidental,  in  Soul  or  Body,    was  found    in  Chrift,  Sin 

excepted,      fc'.flential  Qualities  are   they,  whereof  human  Nature  confifl:, 

and  cannot  be  feparated  from  it  j  as,  the  cl^c•nti^al  Qualities  of  the  Soul  are 

thefe,  to  be  invifible,   not  to  be  of  any  Stuff,  to  be  wife,  and  to  have  a 

Will  :  And  of  the  Body  are,  to  have  a  Bignefs,  Form  and  Shape,  that 

can   be  feen    and  handled.     All  thefe  natural  eflential  Qiialitics  were  in 

Chrift,  like  in  another  Man.    Accidental  Qualities  are  they  that  can    be 

feparated  from  Man  ;  which  were  likewife  in  Lhrift  ;  as,  natural  Lifts.   In  r  ,j,   •• 

the  Soul,    that    he    waxed  Jirong   in   Spirit,    filled  with  fVifdom,  and 

gathered  Knowledge  like   another  Child,  to  refufe   the  Evil,  and  chufe 

the  Good  ;   In   the  Body,  that   he   grew  up  daily,  and    became  a  full 

grown  Man.     The  natural  Infirmities,  Sin   excepted,  as,    in  the  Soul  ; 

Ignorance  in  fomel'hings.  Grief  and  Sorrow  :   In  the  Body,  Eating  and 

Drinking,    Hunger  and    Thirft,    Weeping,  Sleep,  bloody  Sweat,  and 

other  fuch  Infirmities,  whereto  human  Nature  is  fubjetft :   Yet    we  muft 

obfcrve,  that   the  Body  of  Chrift    was  not  lubj-d:  to  all  the  Infirmities 

that  other   human  Bodies  arc  fubjeft  to  ;  tor  there   are  fome  Infirmities 

that  do    not  proceed  from  Nature,  but  from  other  Caufcs,  as  either  of 

a  Fauk  in  the  Conception,  or  of  an  irregular  Life  ;  and  they  were  not  \ 

in  the  Body  of  Chrifl  •,  tor  he  was  conceived  ot   the  Holy  Ghoft,  and 

lived  always  regular,  and  was  therefore  never  fick  nor  ailing.    There  arc 

likewife   fome    Infirmities  that    proceed  from  the   fintul  Corruption    in 

Nature,  as  Defire  to  Ev'l,    Sicknefs  and  Deformity,  and  many  others: 

The  Body  of  Chrift  was  neither  fubjed  ro  thefe  or  fuch  like  Infirmities,  but 

alone  to  them  that  cleave*;  to  Nature,  and  cannot  be  feparated  from  Nature. 

11.   We  have  to  confider  the  perfonal  Union  of  both  Natures  in  Chrift. 

Since  there  are  two  Natures  in  Chrift,  the  Godly  and  Human,  and 
thefe  two  Natures  make  but  one  Perfon,  which  is  Chrift  -,  then  muft 
there  be  a  Knot,  wh-r;  by  thefe  two  Natures  are  tied  together  in  one 
Fcrfon,  and  this  is  called  the  perfonal  Union.      Here  (hall  we  obfervc. 

What  a  C^nion  is.  Union  is,  when  two  or  more  1  hings  are  fo  united 
together  that  it  becomes  but  one  Thing,  and  this  is  either  natural  or 
fuper  natural  ;  Natural  Union  is,  when  fome  natural  Things  are  united 
together,  as  the  Foundation  and  the  Building,  Mortar  and  Stone,  the 
1  ree  and  Branches.  Supernatural  Union  is^  when  feveral  Things  be- 
come one  above  Nature  -,  as  the  three  Perfons  in  the  h>)ly  godly  KiVence, 
are  one  God  ;  alio  are  the  two  Natures  in  Chrift  bnt  one  Perfon.  The 
L^nion  of  the  godly  and  human  Natures  in  Chrift  is  perf^^n  il,  and  not 
of  Perfons,  for  there  is  but  one  Perfon  in  Chrift,  neither  is  it  a  natural 
Urion,  but  a  Union  of  Natures;  for  thefe  two  Natures  are  in  a 
fup'r  natural  ^Way  united.  The  perfonal  Union  is,  that  the  two 
l^au:cs  in  Chrift  are  fo   united  together,  that  of  them  both  is  become 

one 


i62  Of  the  P  ER  S  O  N  c/  C  H  R  I  S  T. 

one  Pcrfon  ;    though  {o^  that  one  Nature  is  not  mixed  in  the  other,  a* 
^e  can  mix  Water   and  Wine  together-,  neither,  that  one  Nature  is 
altered   into   another,  as  the  Water   was  altered  into  Wine  in  Canaan  ; 
..  neiiher  is  one  Nature  feparated  from  the  other,  as  the  Clothes  trom  our 

Col  ii'''^'  Bodies  i  but  they  are  ^o  united,  that  the  Son  of  God  tock  pa7't  of  Fkjh 
and  Blocd  as  other  Children  :  And  in  him  dwell:' th  all  the  Fulnefs  of  the 
Godhead  bodily.  As  a  Man,  confifting  of  two  Parts,  Body  and  Soul, 
is  but  ore  ^ian  ;  fo  are  the  two  Natures  in  Chrid  but  one  Perfon,  nor 
though  from  Ftanity  ;  for  before  Chrift  was  n:ade  Man,  then  was  the 
Peifon  ot  Chrift  the  Property  alone  ot  his  godly  Nature  i  but  after  he 
was  made  Man  in  Time,  then  was  the  Union  made  oi  the  two  Natures  ; 
this  Union  of  Natures  in  Chrift  is  the  highcft,  marvelous,  gracious, 
and  eternal  Union. 

It  is  the  higheft  Union,  and  cannot  be  compared  in  the  whole  Nature. 
There  is  nothing  in  Nature  nearer  unto  the  Son  of  God,  than  Melli.  The 
Old  Fathers  haveinvented  many  Siaiiliudes,  whereby  tiiey  would 'explain 
this  Union,  a>  Soul  and  Body,  Sun  and  Light,  and  many  others  j  but 
there  has  always  been  fome  Unlikenefs  in  their  Compurifons, 

It  is  a  marvelous  Union.  We  muft  be  aftonilntd  and  wonder 
that  God,  who  is  eternal,  and  Man  who  is  mortal,  could  be  fo  united  in 
one  Perlon  :  God  is  a  conlumi^^g  Fire,  and  Man  is  as  Straw  ;nd  >  h.ff. 
It  is  a  Wonder,  that  Straw  put  into  the  Fire,  is  not  confumed  ;  much 
more  is  it  to  be  wondered  at,^that  God  and  Man  could  befoclofe  united 
in  one  Perfon. 

It  is  a  gracious  Union.     Since  the  godly  and  humanNature  are  united 
together    in  Chrift,   then  is  God  and  Man,     who  before  were  Enemies, 
2 Cor.  V.  If.  now    reconciled,    as  St.    Paul  (ays,  God 'Ji'as    in  Chnjl^  reconciling  the 
World  unto  himjelf. 

It  is  an  eternal  Union.  Never  will  Chrift  lay  off  the  human  Nature  ; 
neither  (liall  the  human  Nature  be  feparated  from  the  godly  Nature  •,  for 
where  we  find  the  godlv  Nature,  there  is  likewife  the  human  Nature  ; 
and '^hat  is  united  together,  remaineth  always  together  :  Therefore,  fince 
the  two  Nr.tures  are  lo  united  together  in  Chrift,  then  follows  by  Con- 
fequ^nce,  that  where  one  Nature  is,  there  is  likewife  the  other. 

The  Reafon  o;  this  perfonal  Union  of  the  two  Natures  in  Chrift,  is, 
T  Tim.  ii.  -  that  ^  hrilt  ftiould  be  a  Mediator  between  Gcd  and  Man.  For  none  could 
fatisfy  the  Juflice  of  God  that^  c;ne  that  was  a  true  God,  and  none  could 
di^  but  one,  thar  was  a  true  Man.  Had  Chrift  been  a  true  Man  alone, 
he  could  not  have  fatisHed  t!ie  Juftice  of  God  ;  had  he  been  a  true  God 
alone,  he  could  not  have  fjfic  red  and  died  ;  but  Chrift  was  true  God  and 
true  \  an  in  one  i  erfon,   and  hat'i  reconciled  Men  unto  God. 

'  ■^  T .    W  e  have  to  confider  the  P  roperties  and  Feilowfiiip  of  the  perfonal 

Union, 

Of 


Cftbf  VEKSOISI  of  CHRIST.  163 

Ofthlsperfonal Union  flowet'i  Fellowihip  ;  for  where  there  is  a  Union, 
there  is  Hkewife  a  FellowQiip.  St.  John  fays  in  our  Text,  the  IVord 
was  made  FUfli^  that  is,  the  Son  of  God  became  Man,  and  took  on  with 
the  hu  nan  Nature,  human  Frailties  ;  but  he  fays  jufl  after  ;  IVe  beheld 
his  Glory,  as  the  Glory  cf  the  only  begotten  of  the  Father,  full  of  Grace 
end  Truth.  The  Evangehft  fhews  hereby,  that  Chrift  did  in  the  Midft 
of  his  Humiliation,  let  fliine  forth  fome  Streams  of  his  Godhead,  which 
was  communicated  to  his  liuman  Nature  ;  and  this  is  the  Union  or  Fel- 
lowfiiip  that  followed  on  the  perfonal  Union.  Wc  may  in  fome  Manner 
explain  this  with  the  Fellowiliip  between  the  Soul  and  Body.  When  Soul 
and  Body  are  united  into  one  Eliencc,  then  mult  there  be  a  Fellowfliip 
between  the  Properties  of  both  Parties  ;  but  when  the  Soul  oiaketh  no 
longer  Uie  of  the  Properties  of  the  Body,  nor  the  Body  is  longer  Partaker  of 
the  Properties  of  the  Soul,  then  has  there  certainly  been  a  Separjitionofboth 
Parties,  though  it  is  not  needful,  that  Soul  and  Body  communicate  to 
one  another  ail  their  refpedive  Properties  without  Exception.  The  Soul 
communicates  to  the  Body  the  Powers  to  move,  hear,  think,  talk,  and 
underftand,  but  not  to  be  immortal,  invifiblc,  and  a  Spirit -,  they  arc 
Properties,  which  the  Body  cannot  receive.  The  fame  Way  and  Manner 
is  it  with  the  two  Natures  in  Chrift,  that,  fince  there  is  a  Union  between 
them  both  unto  one  Perfon,  fo  is  there  likewife  Fellowfhip  between  the 
Properties  of  both  Natures,  though  not  all  without  Exception.  For  to 
underftand  this  better,  how  the  two  Natures  have  Fellowfhip  in  each 
others  Properties,  we  mull  obferve  the  following  four  Particulars; 

Firft,  Some  Properties,  which  one  of  the  Natures  has  for  itfelf,  are 
attributed  to  the  whole  Perfon,  God  and  Man  :  As,  to  b^  born,  to 
fufFer,  to  die,  are  fuch  Properties  that  belongs  to  the  human  Nature  ; 
though  they  are  afcribcd  to  the  whole  Perfon,  God  and  Man  :  As,  Chrift 
has  fuffered  in  the  Flefn,  Chrift  is  born  of  the  Seed  of  David.,  according 
to  the  Flefh  ;  likewife  are  the  Properties  of  the  godly  Nature  afcribed 
to  the  whole  Perfon,  as,  to  create,  to  be  Lord  of  Heaven  j  and  feveral 
others. 

Secondly,  Some  Properties  that  the  human  Nature  has  for  itfelf,  are  a  o 
attributed  to  the  Son  of  God  after  both  Natures  ;  as,  God  hath  purchafed  '  *"  ^  "''''^"  ^^' 
a  Church  with   his   own  Blood.      To    have  Blood    is  the    Property   of 
human  Nature,    though   it   is   attributed  to   the  Son  of  God   in  both 
Natures,  and   is    called  the  Blood  of  God,    in    regard  to  the  Godhead, 
in  the  Communion  of  which  the  human  Nature  is  received.     The  Son  of  q  y    •■ 
God  loveth  me,  and  gave  himfdffor  me.    To  give  one's  felf  in  Death  is  a 
Property   of  human  Nature,  though  it  is  attributed  to  the  Son  of  God 
in  both  Natures.      God  teas  manifefted  in  the  Flejlj  :  To  be  manifcftcd  in  ,^.     ... 
the  Flefh,  is  a  Property  of  human  Nature  ;  yet  it  is  faid  of  Chrift,  after      ""'"'•'°- 
both  Natures. 

Thirdly,  Some  Properties  which  the  godly  Nature  has   of  its  godly 
Effence,  are  attributed  to  the  human  Nature  after  the  perfonal  Union  -, 

as. 


i64  0///;^  PERSON  0/  CHRIST. 

as,  to  give  Li'e,  to  take  away  Sin,  to  forgive  Sin,  to  raife  from  the 
Dead,  to  know  Men's  Thoughts,  and  to  heal  SickntfTcs  ;  are  Properties 
belonging  to  the  godly  Nature  •,  yet  is  it  attributed  to  the  Flefh  of 
Chrilt,  the  r'ower  to  cleanfr  from  Sins.  Chrift,  fo  fir  as  he  is  the  Son  of 
IMan,  can  forgive  .  ins.  1  he  Voice  of  (  hrift  has  bower  to  raile  from  the 
Dead  •,  the  spirit  of  (  hrid  can  know  the  Thoughts  ot  the  b^eart  ;  the  ' 
Spirit  ard  Touch  of  LhrilVcan  heal  the  Sick.  All  thelc  Properties  arc 
Godly,  whereof  the  human  Natrre  of  Chrift  is  made  Partaker,  and  is 
calKd  a  myftcrious  bellovv-niip,  fmce  the  IV'anhrod  of  Chnft  is  exalted 
thereby  in  the  (  ommunication  ot  the  Godhead  by  the  p  rlonal  Union. 
The  godly  Attributes  whereof  the  Ivianhood  of  Chrift  is  made  a  Par- 
taker, are  Six. 

I.  Almighty.  The  Man  Jefus  Chrift  is  Almighty.  I  Jaw^  fay r  the 
Dan.  vii.  13,  Prophet  Daniel,  in  the  N ght-Vifions^  and  behold  one  Ike  the  Hon  of  Man 
»5'  came  with  the  Clouds  of  Heaven,  and  come  to  the  Ancient  of  Days,  and 

they   brought  him  near    before  him,  and  there  was  j^hen  him  Dominion, 
and  Glory,  and  a  Kingdom^  that  all  People,  Nations,  and  Languiges^ 
Jh:  uld  Jerve  him. 
Mark  ii.   8.      ^'  ^"''riifcience.  Chrift  could  in  the  Time  of  his  ■ncarnation,/?r'rmr(?/» 
Ifa.  xi.  1,  t'.^^s  Spirit  the  Thoughts    of  Men.     On  him,,  a  Red   cut   of  the  Stem  of 
Mat.  xxiv.^6  Jefle  fhall   refi    the  Spirit  of  Wifdcm    and  Underftanding.      Well   fays 
Chrift,  that  the  Father  only  kmweth  all-things.     But  this  Word    only  is 
not   mentioned  nor  meant   here  in  refpett  to  the  Son  and  Holy  Ghoft, 
for  they  are  of  one  godly  Eflence  with  the  Father,  but  alone  in  rtfpt(5t 
Markxiii.  32  fo  the  Angels  and  Tvien  ;  and  when  Chrift  fays.  That  the  Son  kncwsth 
not  the  Day   to  come,    namely  the  Day  of  judgiLent,   then  muft  we  un- 
derftand  it,  ^that  Chrift   being  then  in  the  State  of  his  Humiliation,  and 
not  always  ufing  in  this  State  the  Properties  of  his  godly  Nature,  did 
not  know  it. 

7,.  Omniprefence.  Notto  beunderftood,  that  the  Pody  of  Chrift  was 
fo  big  or  greatly  exterdcd  that  it  could  reach  to  all  natural  Place?  ;  but 
as  the  C>mniprefei  ce  of  the  Father  is  Godly,  whereby  he  fills  Heaven 
and  Earth,  and  cannot  be  comprehended,  fo  is  the  Omniprefence  of 
Chrift's  human  Katuie  after  the  peifonal  Union  like  wife  •,  for  all  Things 
depends  on  liim,  and  we  live,  move,  and  have  our  Being  in  him,  as 
a  true  God  and  true  Man  \\'e can  prove  the  Omniprefence  of  Chrift's  i 
human  Nature  by   the   iollowing.  1 

Ftrfi.  Of  the  Properties  of  the  perfonal  Union,  The  Word  is  made 
Flefti,  and  wholly  FleHi,  fmce  the  Godhead  cannot  be  parted.  The 
Word  is  Omniprcknt  ;  th'.*n  follows,  that  the  Flefh  being  the  human 
Nature  is  like  wife  Omniprcfent,  and  that  wholly,  fince  the  Natures  in 
Chrift  cannot  be  feparattd. 

Secondly,  v.l  the  Sciijnur;'.  Cur  '^  viour  fpeaks  ot  himfcif  in  feveral 
Mat. xviii.2o  Places  of    his  Omni ure fence,  according  to  Doth  isaturts.     IVhere  Two 

or 


6//^^  PERSON    ef  CHRIST.  16^ 

§r  Three  are  gathered  together  in  my  Name^  there  am  I  in  the  Midft  of  ^^at.  xxviii. 
them.  Lo^  I  am  with  you  always,-  even  unto  the  E}id  of  the  JVorld.  This  ^°* 
Word    includes  both  the  Natures  which   Chrift  had,  when   he  fpokc 
them  :  He  fays  in  another  Place,  no  Man  hath   afcended  up  to  Heaven^  John  iii.  \i. 
hut  he  that  came  down  from  Heaven  :  Chrift  explains  this  of  his  human 
Nature,  when    he   fays  juft   after  •,  even  the  Son  of  Man,  which  is  in 
Heaven.     The  fame  Son  of  Man,   who    then  was  upon  Earth  teaching 
Nicodemus,  faid  himfelf  to   be   in  Heaven,  namely,  with  the  perfonal 
Union,  whereby  his  Flefli  was  participated   in   the  godly  Nature  ;  Alfo 
is  then  the    human  Nature  of  Chrift  omniprefent  ;  but  in  an  incompre- 
henfible  Manner.     The  Apoftle  St.  Paul  affirms  the  Omniprefence    of 
Chrift*s  human  Nature   with  thek  Words,  he  afcended  up  far  above  all  ^p^  i"^-  10. 
Heavens,    that  he  might    fill  all  Things' :  Chrift  afcended    according 
to  the  human  Nature,  and   according  to  the  fame,  he   fills   all  Things 
through  the  perfonal  Union.     We  can  hereof  form  this  Conclufion,  that 
the  Nature   in    Chrift,    which    fillcth    all  Things,   is  omniprefent  ;  the 
human  Nature  of  Chrift  filleth   all  Things,  therefore  is  the  fame  omni- 
prefent.   St.  P^«/fpeaks  of  the  fame  in  another  Place,  faying,  //  pleafed^^^-  ^-  ^5« 
the  Father,  that  in  him  fhould  all  Fulnefs  dwell.    Since  now  the  Ful-         ,. 
nefs  of  the  Godhead  dwelleth  in  the  Body  of  Chrift,  and  we  know  that       '  "'  ^' 
the  Godhead  is  omniprefent  j  then  is  certainly  the  Body  of  Chrift  like- 
wife  omniprefent. 

Thirdly,  Of  the  fitting  of  Chrift  on  the  right  Hand  of  God.  The  per- 
fonal Union  affures  us,  that  when  the  Son  of  God  was  in  the  State  of 
his  Humiliation,  there  had  he  always  his  human  Body  with  him,  fince 
the  two  Natures  are  infcparably  united  :  But  the  fitting  of  Chrift  on  the 
right  Hand  of  God  affures  us,  That  the  Son  of  God  has  not  alone  his 
human  Body  over  all  with  him,  but  alio  governs  all  Things  in  Heaven 
and  Earth  with  the  fame.  Of  /he  perfonal  Union  has  the  human  Nature 
of  Chrift  its  Omniprefence  -,  but  of  the  Seat  on  the  right  Hand  of  God 
has  he  his  Majcfty,  and  governing  over  all,  as  a  mighty  Lord  over  the 
whole  World,  and  a  gracious  Lord  over  the  Chriftian  Church.  For 
God  hath  put  all  Things  under  his  Feet,  and  gave  him  to  be  the  Hcad^'t^'-^-'^--^^' 
over  all  Things,  to  the  Church,  which  is  bis  Body,  the  hidnefs  of  him 
that  filleth  all  in  all. 

4.  Power  to  forgive  Sins,  and    to  judge  the  Qiiick  and  the  Dead,  is 
likewife  communicated  to  the  human  Nature  of  Chrift.      Thefe  are  the 
Words  of  Chrift  himfelf  ;  the  Son  of  Man  hath  Power  on  Earth  to  for-  jvjat.  ix.  Ci. 
give  him  Sins.     The  Father  hath  given  him  Authority  to  execute  Judgment  John  v.  27. 
alfo,  becatife  he  is  the  Son  of  Man. 

5.  To  givehve,  and  to  quicken.      Chrift  fays  himfelf,   I  am  the  living     ^      .    _ 
Bread  which  came  down  from  Heaven;  if  any  Man  eat  of  this  Bread,  he      '       '  ^  ' 
fijall  live  for  ever,  and  the  Bread  that  I  will  give,  is  my  Flejh^  which   I  ]q\^^  vi. 
will  give  for  the  Life  of  the  IVorld.     Except  ye   eat  the  Flefh  of  the  Son 

of  Man,  aud  drink  his  Blood,  ye  have   no  Life   in  you.     Whofo  eateth  John  vi.  54. 

Z  my 


,66  O///^^  PERSON  o/CHRIST. 

John  vi  Sitfiy  Flejh,  and  drinketh  my  Blood,  hath  eternal  Life,  and  I  will  raife 
him  up  at  the  laft  Day  \  for  my  Flejh  is  Miat  indeed,  and  my  Blood  is 
Drink  indeed. 

6.  The  Honour  of  Adoration  belongeth  to  the  human  Nature  of 
Chrifl  :  This  we  can  prove  of  the  following, 

Firji,  Of  Prophecies.     It  was  prophecyed  of  Chrift,  that  he,  as  the 

PfaJ.lxxii.il  gQj^  Q^  Man,  fhould  be  worfiiipped  of  Angels  and  Men.  All  the  Kings 
fh all  fall  down  before  him,  all  Nations  fJjall  ferve  him,  faid  the  Pfalmifl. 

Phil  ii  Q  \q.  ^^^0  ^'^^  every  Knee  fldall  how,  fays  the  Prophet  Ifaiah.  The  Apoftle 
St.  Paul  explains  this  of  Chrift,  when  he  fays,  God  hath  highly 
exalted  him,  and  given  him  a  Name,  which  is  above  every  Name,  that 
at  the  Name  of  Jefiis  every  Knee  fhould  bow,  of  Things  in  Heaven,  and 
'Things  in  Earth,  and  Things  under  the  Earth. 

Secondly,  Of  Commands.  God  has  commanded,  that  every  one 
fhould  woriliip  Chrift  after    both  Natures,  and  has  proniifed  thereby  to 

Pfal.  xcvii.7.  hear  and  help  them.     JVorfijip  him  all  ye  Gods.    This  doth  the  Apoflle 

Hab.  1.  6.  gj.^  p^,j  explain  of  Chrift,  faying,  Let  all  the  Angels  of  God  worfioi'p  him  : 
and  Chrift  fays,  all  Men  flc'ould  Honour  the  Son,  as  they  Honour  the 
Father. 

'Thirdly,  Of  many  Examples.  The  Wifemen  from  Eaft  ;  the  Leprous-, 
the  Centurion  -,  the  Cannaitifh  Woman  \  Jairus  ;  the  blind  Man  by 
Jericho  ;  the  Apoftles  ;  and  the  Church  Triumphant. 

Thefe  are  the  godly  Attributes,  whereof  the  human  Nature  of  Chrift 
is  made  a  Partaker  •,  and  wherefore  the  Evangelift  fays  in  our  Text, 
We  hihdd  his  Glory,  the  Glory  of  the  only  begotten  of  the  Father,  full  of 
Grace  and  Truth. 

Fourthly,  Both  Natures  in  Chrift  are  alike  adling  in  the  Work  of  our 
Redemption".  Flereto  belongs  all  the  Adions  of  the  Offices  of  Chrift,  as 
he  is  our  Mediator,  our  High  Prieft,  our  Prophet,  our  King  and  Judge, 
our  Shepherd  and  Propitiator,  That  lie  has  redeemed  us  from  the 
Curfe  of  the  Law,  freed  us  from  Sin,  bruifed  the  Head  of  the  Serpent, 
brought  the  Blefiing  of  Abraham  over  us,  juftified,  and  reconciled  us 
unto  God.  Thefe  and  other  Adions.are  godly,  and  no  Creature  can  do 
them  ;  butChrift  has  effedcd  them  all  in  both  Natures:  On  the  contrary, 
to  become  fubjedt  under  the  Law,  to  be  made  a  Curfe,  to  be  made  to 
Sin,    to  be  bit  of  the  Serpent,-  to  fned  Blood,  to  fuffcr,  and  to  die  ;  are 

Gal.  IV.  4.  Actions  which  cannot  be  faid  of  the  godly  Nature  alone  ;  yet  fays  the 
1  John  1.  7.  Scf-iptui-e  .  Qq^  j'efji  ferth  his  Son  made  of  a  Woman,  made  under  the 
Law.  The-Blood  of  jcfus  Chrifl"  his  Son  ckanfeth  us  from  all  Sins.  God 
reconciled  the  World  unto  himfdf  in  Chrifl.  .- 
John  xvii.  3.  We  fhould  learn  rightly  to  underftand  this  Article,  fince  it  concerns 
our  Salvation  and  the  eternal  Life,  to  know  God,  and  Jefus  Chrift  whom 
he  has  fent. 

To  whom,  and  the  Father  and  the  Holy  Ghofl,  be  all  Honour^  Might  and 
Majejly^  now  and  evermore.     Amen, 


<y/^^  OFFICES  ^/CHRIST.  167 


XVI.     SERMON. 

O    F 

the  OFFICES   of  CHRIST. 

The  Text  flands  In  Psalm   XLV.    7  ver. 

G^d^  thy  God  hath  anointed  thee  with  the  Oil  of  Gladnefs,  above  thy 

Felloivs. 

I    NTRODUCTION. 

WH  A  T  is   more  precious  than  Gold  .?  Jafpcr:  What  Is  more 
precious  tjian  Jafper  ?  Virtue  :  What  is  more  precious  than  Vir- 
tue ?  Jefus  i    He  is  the  Example  of  all  Virtues,  in  Origin  and 
Effeft  ;  in  Name  and  Pracflice.     So  fays  the  Singer  of  him   in    his  firft 
Song,  the  3d  Verfe,    'Thy  Name  is  as  Ointment  poured  forth.    Remark 
here,   \Ji^  The  Name,   id.  The  Sweetnefs  of  the  Name. 

Firfi,  The  Name  is  Jcfus,  a  Name  above  all  Names.  We  can  count 
the  Letters  in  this  Name,  but  who  can  defcribe  the  EfFed  and  Power 
of  the  fam.eName.  In  this  Name  Jefus,  lays  concealed  his  Perfon,  his 
Office,  and  his  Merits. 

His  Perfon  is  true  God  and  true  Man,  and  according  to  both  Natures, 
he  is  Jefus.  He  could  not  fuffer  and  die  without  the  human  Nature  5 
and  without  the  godly  Nature  he  could  nor    reconcile  us  to  God. 

His  Office  is  to  bf^  Prophet,  Fried  and  King  •,  all  thefc  three  Offices 
lay  concealed  in  the  Name  Jellis.  He  officiated  the  prophetical  Office,  as 
Jefus,  in  bringing  to  us  the  Gofpel  from  the  Bofom  of  his  Father, 
which  is.  The  Power  of  God  unto  Salvation,  to  every  one  that  h'elieveth  : 
He  officiated  the  ficerdetal  Office  on  the  Crofs,  as  Jefus,  in  offering 
up  himfelf  a  Sacrafice  for  us,  and  in  faving  us  with  his  own  Death  ;  He 
officiates  this  Office  yet  daily,  in  interceeding  for  us  by  God.  He 
officiates  the  royal  Office,  in  governing  the  World,  and  faving  his  Peo-' 
pie  from  their  Enemies,  and  freeing  them  from  temporal  and  eternal 
Evil.  AH  the  Benefits  that  Chrift  has  procured  for  us,  according  to  his 
triple  Oiffice,  lay  concealed  in  the  Name,  Jefus  j  for  this  Name,  Jefus, 
comprehends  a  ffiort  Summary  of  ail  the  Names  which  in  the  Scripture 
are  given  to  him,  according  to  his  Perfon  and  Offices. 

Second, 


Rom.  i.  16. 


i6S  0/r/;^  OFFICES  ^/CHRIST. 

Second^  The  Sweetnefs  of  the  Name  is  explained  with  a  Comparifon  ; 

?rov.xxv\\.()  Jn  Ointment  poured  forth.    What   is  Tweeter  than  Ointment  ?    Ointment 

Jer  XXX.  17.  jjpjj  Perfume  rejoice  the  Heart.-  Ointment  is  iifed  to  heal  Wounds  :  The 

*^  ■  "^* '^' Name  Jefus  heals   the  Wounds   of  Confciencc.     Oil  maketh   Faces  to 

Jhine :  The  Name  Jefus    makes  our   Souls  fhine  before  God.  Ointment 

rejoices  the  Heart  j  the  Name   Jefus   comforts   the   Confcience.    How 

overjoyed  was  the  Woman  who  anointed  the  Feet  of  Jefus,  whtn  he  faid 

Lukevii.48.  ^^^^  h^^>  Ihy  Sins  are  forgiven  ;  thy  Faith  hath  faved  thee^  go  in  Peace. 

By  the  Power  of  this  Name  did  the  Blind  receive   their  Sight,  the  Deaf 

their  Hearing,    the  Sick  their  Health,  and  the  Dead  their  Lives.     The 

Name  Jefus,  is  an  Ointment  poured  forth  in  Heaven  and  on   Earth.  In 

Heaven  this  Name  Jefus  was  poured  forth  as  an  Ointment,  when  God 

I  Pet  i    20,^^°^^^^  '"  ^^"^  'i'CQvci   Eternity,  before  the  Foundation  of  the    World  ; 

wherefore  the  Apoftle  St.  P^/^rfays  of  him  •,  He  was  fore-ordained  befort 

the  Foundation  of  the  World.  On  Earth,    this  Name  Jefus  is  become  an 

Ointment  poured  out  at  fundry  Times,  in   fundry   Places,  for   fundry 

Perfons. 

At  fundry  Times,  both  in  Old  and  New  Teflament.  In  the  Old 
Teflament  by  Promifes,  Sacrifices  and  Types.  In  the  New  Tellament 
in  his  Conception,  Birth  and  Circumcifion. 

In  fundry  Places,  v/ith  Preaching  and  Miracles  in  the  World,  with 
bloody  Sweat  in  the  Mount  of  Olives,  and  on  the  Crofs,  where  his 
Name  was  put  up,  being  an  Offence  to  the  Jews^  but  a  fweet  Savour 
for  the  Faithful. 
Lukex,xiv^4.  For  fundry  Perfons,  both  Jews  and  Gentiles.  St.  Peter  was  called  to 
preach  the  Gofpel  to  the  Jews^  St.  Paul  to  the  Gentiles. 

The  Name  Jefus  is  an  Ointment  poured  forth  in  the  whole  Scripture, 
in  the  whole*  Chriflendom.,  and  in  the  Heart  of  every  Faithful. 

In   the  whole  Scripture;     Yq>x  there  is  written  inibeLawofMoics^ 
in  the  Prophets^  and  in  the  Pfalms^  concerning  Chriji. 
Eph.  iii.  17-      in  the  whole  Chriftendom,  where  the  Gofpel  is  preached,  is  this  J^ame 
become  an   Ointment  poured  forth  ;  and  poor  loft  Sinners  can  be  com- 
forted, and  faved  thereby. 

In  the  Heart  of  every  Faithful.  By  Faith  dwelkth  Chriji  in  our 
Hearts.  As  the  holy  Oil  wherewith  Aaron  was  anointed,  had  a  fvvett 
Savour  ;  fo  is  the  Name  Jefus  an  heavenly  Comfort  in  the  Flearts  of 
them  that  in  Faith  leek  and  love  it. 

And  fince  the  triple  OfBce  of  Chrifl,  lay  concealed  in  this  Name, 
fo  will  we  in  the  fame  Name,  with  all  fimplicity,  difcourfein  the  Three 
in  Lhrift, 

First,  Js  Prophet. 

Second,  As  Ptiefl. 

Third,  As  King'.. 

Explanation 


Of  tbe  OFFICES  of  CHRIST.  169 

Explanation  of  the  Text. 

I,  We  will  difcourfe  of  the  Office  of  Chrift  as  Prophet. 

Chrifi  came  into  the  World  for  to  fave  his  People  from  their  Sias.M^t..  i.  21, 
It  was  not  enough  that  he  faved  them  from  their  Sins,  except  he  reftored 
to  them  their  loft  Salvation  ^  as  a  good  Phyfician  removeth  not  alone 
the  Sicknefs,  but  alfo  reftoreth  the  Patient  to  his  former  Health  ;  And 
tiLS  has  Chrift  done  with  fo  many  Offices,  as  the  Salvation  of  Men  needed 
for.  Now,  Man  was  become  in  yldam  ftinking  and  filthy  before  God, 
wanted  therefore  a  Prieft,  who  could  facrifice  a  fweet  Savour,  and 
thereby  reconcile  Men  unto  God.  Men  were  dead  from  the  Grace  of 
God,  and  went  aft  ray  in  finful  Ways  from  the  heavenly  Kingdom  -, 
therefore  needed  they  a  King,  who  could  free  and  fave  them  from  their 
Enemies,  and  reftore  them  again  to  the* heavenly  Kingdom.  Men  were 
blind  in  the  Knowledge  of  God,  and  ignorant  in  the  Caufe  of  their 
Salvation,  therefore  needed  they  a  Prophet  and  a  Guide  :  Here  is  the 
triple  Office  in  Ghrift.  For  he  was  to  offer  himfelf  up  a  fweet  Savour 
to  God,  to  fave  us  from  our  Enemies,  and  inftrud  us  in  the  Will  of 
God. 

Chrift  is  not  come  to  thefe  three  Offices  of  himfelf,  but  he  is  lawfully  Hcb.  v.  c. 
called  and  anointed  thereto  of  God,  as  three  forts  ot  Perions  were, 
namely,  Kings,  Prophets,  and  Priefts.  The  Ointment  of  Chrift  was 
no  outward  Oil  on  the  Body,  but  the  Holy  Ghoft  was  itfelf  the  Oil, 
wherewith  the  human  Nature  was  anointed.  Therefore  fays  the  Pfalmift 
r.i  our  Text,  God,  thy  God  hath  anointed  thee  with  the  Oil  of  Gladnefs, 
above  thy  Fellows.  The  Apoftle  St.  Paul  repeats  the  fame  Words,  Heb.  i.  S^ 
and  ffiews  it  to  be  faid  of  Chrift.     Obferve  here, 

1.  Who  hath  anointed  .^  Thy  God.  The  firft  Word  God,  muft  be 
undcrftood  of  Chrift  in  both  Natures,  as  if  the  Pfalmift  would  fay  f  O  I 
holy  Meffiah,  who  art  one  God  with  the  Father  and  the  Holy  Ghoft, 
and    hath  taken  in  Time  the  human  Nature,  and  is  alfo  true  God  and 

true  Man  \  thee  hath  thy  God  anointed.  The  fecond  Word  God,  thy  ]onr\xx.  17. 
God,  ruuft  be  undcrftood  of  God  the  Father,  who  hath  anointed  Chrift  ; 
Th-it  Chrift  calls  him  my  God,is  in  regard  to  his  human  Nature,  which  is 
anointed.  We  will  underftand  the  laft  Word  God,  of  all  the  three  Per- 
fjns  in  the  Godhead.  That  is  likewile  according  to  the  Scripture,  for 
Chrift,  as  God,  has  anointed  himfelf  as  Man. 

2.  The  Ointment  is  called  the  Oil  of  Gladncfs,  that  is,  the  Holy 
Ghoft  ',  that  as  Oil  always  fwim  at  top,  and  will  not  fink,  {o  v/orks 
the  Holy  Ghoft,  holy  Thoughts  and  Defires  for  heavenly  Things.  Oil 
minifies  a  Thii'g  that  is  apt  to  receive  it  ;  the  Holy  Ghoft  enters  into 
Mens  Hearts,  that  do  not  rcfift  him,  and  operates  both  to  will  and  to 
do  Good  ;  though  Chrift  was  not  anointed  therefore  by  the  Holy 
Ghoft,  fince  he  was  without  Sin.  But  when  we  fay,  thatChrifiis  anointed,, 
muft  be  thereby  underftood,  that  the  infinite  Properties  of  hib  godly 
Nature  are  communicated  to  his  human  Nature,  3.  The 


i^?6  D/^/'^  OFFICES  c/ CHRIS  T. 

^.  The  Perfon  that  is  anointed^  is  Chrilt  according  to  his  human 
Nature-,  his  godly  Nature  reeded  no  anointing,  fince  that  is  of  one 
I  ffcnce  with  the  Father  and  the  Holy  Ghofl", 

Chrift  is  anointed  as  often  as  his  old  Father  King  David^  who  was 
iSam.xvii3.  anointed  three  Tirnes.i  he  was  anointed  firft  Time  priydidy  in  Beihlehem  ^ 
2  Sam  i:.  4  f^cond  1  ime  publickly  of  tbe  Men  of  Judah  in  Hebron  -,  and  the  third 
'  "^  Time  with  Grandeur  of  aU  Ifrael.  Likewife  is  Chrift  anointed  three 
Luke  i.  3c  Times  ;  firft  Time  in  his  Conception  by  the  overfhadowing  of  the  Holy 
Luke  lii.  22.  Ghcfl  •,  fecond  Time  in  his  Baptifm,  by  the  defcending  of  the  Holy 
Ads  ii.  36.  Qhcfi  as  a  Dove  :  the  third  Time  in  his  Afcenfion,  when  God  made  him 
botS  Lord  and  Chrift. 

4  This  anointiig  is  made  in  an  uncommon  Way ;  for  our  Text  fays, 
ahove  thy  Fellows,  i^rophets.  Kings  andPriefts,  are  in  this  Cafe,  Fellowg 
of  Chrift,  fince  they  are  likewife  anointed:  But  there  is  a  great  Difference, 
they  are  anointed  with  Oil  prepared  according  to  the  Art  of  Apothecary, 
but  Chrift  is  anointed  with  the  Hcly  Ghoft  •,  they  in  their  anointing 
receive  Gifts  f(  r  fhemlelves,  but  Chrift  was  anointed  for  to  procure 
heavenly  Gifts  for  loft  Men.  The  Faithful  are  likewife  Fellows  of 
Chrift,  who  are  anointed  likewife  with  the  Holy  Ghoft  to  be  Kings  and 
Priefts  tor  God,  every  one  in  his  own  Meafure  ;  but  Chrift  is  anointed 
without  Vleafure 

Of  the  prophetical  Office  of  Chrift,  we  ftiall  obferve  following  ; 

i/?.  That  theMefliah,  whom  God  had  promifed  to  the  Fore-fathers, 

fhould  be  a  Prophet.   The  Words  of  the  Lord,  through  the  M(  urh  of 

Deut.    xviil.  Mofes.,  are  ;   /  will  raife  the'/n  up  a  Prophet  from  afnong   their  Bret  ren, 

18,  19.         like  unto  thee.,  and  will  put  my  Words  in  his   Mouth  \  and  he  fhall  fpeak 

unto  them.,  all  that  I fJjall  command  him.,  and   it  foall  come  to  pafs.,  that., 

whofoener  will  not  hearken  unto  my  Words.,   which  he  fijall  fpeak   in  my 

Ads  Hi.  22.    ]\T^^^jg^  I  ^jii  require  it  of  him.     The   Apoftle  St.  Peter  convinces  us  in 

Jiis  Sermon  to  the  Jews,  juft  after  the  Afcenfion  of  Chrift,  that  this  is  faid 

and  prophecy 'd  of  Chrill  :  Our  Saviour  applies  thefe  Words  to  himfelf, 

John  V.  46.   ^vhen  he  fays  to  the  Jews  •,   Had  ye  believed  Mofes,  ye  would  have  believed 

me.,  for  he  wrote  of  me.     Flereof  we  can  fee, 

2^/)',   That  Chiift  isthc  great,  ft  iVophet.   Mofcs  was  a  great  Prophet, 

-Deut.  xxxiv.  fQj.  ^i.^g  Lord  fays  himfelf-,  'there  arofe  not  a  Prophet  fince   in  Ifrael   like 

unto  Mofcs,   to  be  underftood    in    the  Old  Teftament  -.   But  Chrift  was 

yet  greater,  andalfu  the  grcatcft  -,   Mofes  was  but  a  IVpe  of  Chrift  :  As 

Mojes  brought  cut  the  Children  of  Jfrael  out  of  the  Bondage  out  o{  Egypt., 

fo  has  Chrift  brought  and  freed    us    trom   the  Bondage   of   Sin,  and   the 

'Kingdom  of  Satan.   Mofes  was  a  Mediator  between  God  and  the  Children 

Exod.  xx.\i;i.  Qf  jjrael  :  Chrift  is  a  Mediator  between  Gcdand  Tv-an.   Mofes  fpoke  with 

God  Face  to  Face.,  and  acquainted  the  Childrtfnot  lyrael  with  the  Will  of 

God  -,  yet  faw  he  but  the  back  Parts  of  God  :  Biit  Chrift  has  feen  God 

in  his  full  Glory,  for  he   is  in  his  Bofom,   and  has   revealed  unto  us  the 

Will 


O/z-Zr  OFFICE  5    r/  C  H  R  I  S  T.  171 

Will  of  God  •,  No  Man  bath  feen  God  at  any  Time,  the  only  begotten  Son^  Mn  i-    iS- 
'ivhicb  is  in  the  Bofom  of  the  Father^    he  hath  declared  him. 

Q^dly,  What  the  prophetical  OfFjce  of  Chrift  is:  That  is,  that  ChriR 
has  learn'd  of  the  clear  beholding  of  God,  and  the  anointing  of  the  Holy 
Ghofl:,  all  the  godly  Myftcries,  according  to  his  human  Nature  •,  which 
Miftery  he  has  afterwards  declared  unto  Men,  and  has  revealed  unto 
thtm  the  Will  of  God  concerning  their  Salvation  •,  in  particular,  he  has 
preached  the  Gofpel  of  the  Grace  of  God,  and  the  RemifTion  of  Sins  -, 
and  has  confirmed  his  Doflrine  with  many  Miracles,  and  thereby  prays 
daily  to  his  Father  for  the  Progrefs  of  his  laving  Dodtrine,  although  few 
receive  the  fame.   lipreot  we  can  lightly  conclude, 

4/%,  Wherein  the  Work  of  Chrift's  prophetical  Office  confifl  ; 
namely, 

Firfi.^  That  he  has  declared  unto  us  the  Will  of  God  concerning  our  John  xv.  15, 
Salvation,  and  has  made  known  unto  us  all  Things  that  he  had  heard  of 
his  Father.  Chrift  fays  himfelf;   My  DoElrine  is  not   mine^  hut   his  that  J^^^'v'^i-  i^j 
fent  me.   If  any  Man  will  do  his  Willhe  fhall  know  of  the  Du3Jrine^  whe-  ^^' 
ther  it  he  of  God,  or  whether  I  fpeak  of  my  [elf.    We  muft  hot  think  that 
they  who  lived  before  the  Time  of  Chrift's  Incarnation,    did   not  know 
the  Way  and  Dodrine  of  Salvation  through    Chrift  •,  no,   for  they  had 
Chrift  in   Promifes,  Sacrifices   and   Prophenes.     The   firft  Promife   of 
C-hrift  was  in  The  Garden  o^  Paradife  ;  The  Seed  of  the  IFomanfljallhruife  Gen.  iii.  i -. 
the  Serpent's  Head.   This  Promife  v^'as  afterwards  repeated  to  the  Parti- 
archs,  with  fomc  Alteration  of  Words  -,  In  thy  Seed  fhall  all  the  Nations  Gen.xxii.iS. 
of  the  Earth  he  hleffed.  The  Apoftle   St.  Paul  applies  thcfe  Words  to 
Chrift,    when  he  fays;  Nov:  to  Abraham i^«<i/6/j  Seed  were  the  Promijes^^^-  ^''*  ^■^• 
made  :'■  He  faith  not,  and  to  Seeds,  as   of  many  ;  hut   of  one,  and  to  thy 
Seed,  which  is  Chrifi.  The   Sacrifices  in    the  Old  Teftament,  were  all 
Types  of  Chrift,    as  the  Apoftle  St.  Paul  learns  us,  in  his  Epiftle  to  the  Heb.  vii  26 
Hebrews.    The  Prophets  have  all  prophecy'd  of  Chrift,  but  in  particular  27. 
the  Prophet  Jfaiah.    Hereof  we  can  conclude,  that  the  Dodrine  of  Chrift  ^'^^-    ^''J-    '• 
was  nor  new,  but- the  fimethat  the  Fore-Fathers  had:  Therefore faid  St. 
Peter  in  the  Synod  in  Jerufalem;  JVe  believe,  that  through  the  Grace  of         "^^''  "*■ 
the  Lord  Jefus  Chrifl,  we  fJoall  be  faved  even  as  our  Fathers. 

Second,  Thu?  he  has^  confirmed  his  Docflrine,  not  alone  with  fufiicient 
Proofs  of  the  Old  Teftament,  but  alfo  with  many  Miracles  ;  whereof 
the  tour  Evangelifts  are  full.  All  thefe  Miracles  are  plain  Proofs,  that 
the  Lord  Chrift  was  the  great  Prophet  whom  God  had  promifed  ; 
that  the  human  Nature  of  Chrift  was  made  Partaker  after  the  perfonal 
Union  of  the  godly  Properties  -,  and  that  he  was  a  fpiritual  Phyfician, 
who  fnould  heal  not  alone  the  Sick  and  Infirm  in  the  Time  of  his  Incar- 
nation, but  alfo  Men  from  their  fpiritual  Sicknefs  and  Wounds  •,  there- 
fore fays  the  Evangelift  St.  Matthew,  after  he  has  given  us  a  Narration 
of  Chrift  healing  the  Sick  ;  'That  it  might  he  fulfilled,  which  was  I'poken 

h 


i;.  O/z'/^^OFFICES  e/' CHRIST. 

by  the  Prophet  Efalas,  faying^  Himfelf  took  our  Infirmities,  and  have  eur 
SichieJJ'es- 

That  Chrift  did  forbid  fundry  whom  he  healed,  not  to  fpeak  thereof  •, 
therefore  are  the  following  Reafons,  Firji^  Since  uich  Miracles  fhould 
be  preached  in  the  World,  after  his  Exaltation  to  the  right  Hand  of 
God,  by  the  Apoftles  alone,  who  were  Evidences  chofen  of  God.  Second^ 
Becaufe  Chrift  would  not  have  his  Miracles  fpread  about  without  his 
Dotflrine,  whofe  Teftimony  and  Seals  they  were  ;  and  they  who  were 
healed,  were  neither  chofen  nor  inftruded  in  the  Dodlrine  of  Chrift. 
Thirds  Becaufe  there  ftiould  be  no  Sufpicion,  that  he  intended  to  ercft  a 
worldly  Kingdom  •,  and  therefore  wanted  not  fuch  aConcourfe  after  him. 
Fourth,  Becaufe  he  did  not  feek  any  worldly  Honour  and  Praife,  much 
kfs  Teftimony.  Fifth,  That  he  would  fulfil  the  Prophecy  of  Ifaiah, 
Ifa.  Ixii.  2.  He  Jhall  not  cry,  nor  lift  up,  nor  caufe  his  Voice  to  be  heard  in  the  Street. 
Third,  That  he  has  always  prayed  to  God  for  the  Progrefs  of  his 
Dodrine  •,  whereof  the  four  Evangelifts  do  tcftify,  in  the  Hiftory  of 
Chrift.   - 

II.  We  have  to  difcourfe  of  the  Sacerdotal  OiEce  of  Chrift. 

Hereof  we  Ihall  obferve  following. 

Hcb.  y.  I0-.       I-   What  High  Prieft  Chirft  is,  not  after  the  Order  of  L^t-/,  hut  after 

the  Order  of  Melchizedech.     Aaron  and  Melchizedech  were  both  High 

Priefts,  but  Chrift  far  exceeds  them  :   They  were  Men  alone,  but  Chrift 

is  both  God  and  Man  :  They   were  Types,    but   Chrift    is    the  Pcrfon 

Heb.  V.  3.     himfelf,  and   therefore  is  he  the  greateft  and   holieft  High  Prieft.    The 

TT  ,     ..    ^  Levitical  Priejls  were  all  Sinners,  and  by  reafon  hereof  they  ought  as  for 

Heb!  ix.  12.  '^^^  People,  fo  alfo  for  themjehes  to  offer  for  Sins  -,  but  Chrift    is  fuch  a 

High  Priefis    who   is  holy,  harmlefs,  undefiled,  feparate  from   Sinners, 

^       and  made  higher    than  the  Heavens.     The  Levitical  Prieft  offered  daily 

Sacrifices  accoiding  to   the  Law  of  Mofes  •,  but  Chrift  has  offered  himi- 

felf,  and  by  his  own  Blood  he  entered  in  once  into  the  holy  Place,  having 

obtained  eternal  Redemption  for  us.     The  Levitical  Sacrifices   could  not 

Heb.  ix.    9.  make    any  one  perjeil,    as  pertaining   to   the  Confcience  ;     but   Chrift 

Heb.  X.  1 1  through  the  offering  of  his  Body,    has  taken    away  Sins,  and  procured 

^  ^  ^^'''  ''■  thereby   eternal  Salvation  for  us.    The  Lm//V^/ Sacrifices  were  offered 

on  Earth  in  certain  Places,  and  at  certain  Times  i  but  Chrift  began   his 

Sacerdotal  Office  on  Earth,  and    has  compleated  the  fame   in  Heaven  : 

The  Levitical  Priefts  died  one  after  another,  but  Chrift  remaineth  High 

Prieft  in  Eternity. 

2.  The  Temple  of  Chrift  is  not  the  Tabernacle  of  ?Aofes  nor  the 
Temple  of  Solomon,  but  is  a  greater  and  more  per fe^  Tabernacle,  not 
made  with  Hands.  And  it  is  his  Body,  his  Church  Militant,  and  his 
Church  Triumphant. 

His  Body  is  called  a  Temple,  wherein  the  Fulnefs  of  the  Godhead 
dwelleth.  So  faid  Chrift  himfelf  of  his  Body  ;  Dejiroy  this  Temple,  and 
in  tbr&e  Days  I  will  raife  it  up.  His 


[ohn  ii,    [Q. 


0/^/6^  OFFICES    r/   CHRIST.  173 

His  Church  Militant  is  his  Temple,  whofe  Glory  is  greater  than  that 
'v\Jerujalem  :  There  was  all  earthly  Things  made  with  Men's  Hands,  but 
here  is  JefusChrift  ;  there  wasa  Pot  full  ot  Manna,  wherewith  the  Children 
of  Ijrael  were  fed   in  the  VVildernefs  ;  but  here  is  the  Bread  of  Life^  c/John  vi.  48. 
whom  if  any  Man  eat^    he  Jhall  live  for  Ever  ;  there  was  the  Tables  of  \'- 
the  Law,  but  here  is  the  End  of  the  Law  for  Righteoufnefs  to  every  one  that  j}^"l"j    [  ^' 
helteveth  -,   there  was  the  blooming  Rod  of  Aaron,  but  here  is  the  Rod 
come  forth  out  of  the  Stem  of  JelTe. 

His  Church  Triumphant  is  his  Temple,  wherein  Chrift  entred  at  his 
Afcenfion,  and  feated  himfelt  on  the  right  Hand  of  God,  after  he  had 
fulfilled  the  Offering  of  Reconciliation  unto  God  with  his  Body. 

3.  The  Sacrifice  is  Chrifl  himfelf.    The  Apoflle  St.  Paul  hySy  Chrifl  Heb.  yli.  27. 
offered  up  a  Sacrifice  once,  ivhen  he  offered  up  himfelf.     Chrifl  appeared  yfi"  1^'      ' 
once  in  the  End  of  the  World,  to  put  away  Sin  by  the  Sacrifice  of  him-  Heb*.  x.*  10! 
felf.     So  Chrifi  was  cnce  offered  to  bear   the  Sins  *cf  many.     We  are 
fanciified  through    the  Offe^'tJig  of  the  Body  of  Jefus  Chrifl  once  for  all. 
This  facrifice  of  Chrifl  was  offered  up  for  the  whole  World,  yea   given 
for   the    wickedefl  Sinners  who   are  condemned.      As  Chrifl  died   for 
Abraham,  who  is  faved,  fo  did  he  like  wife  die  for  Judas,  who  is  damned, 
for   was  Chrifl   not  dead  for  Judas,  then  was  he  wrongfully  condemned 
for  refufing  and    reje6ling  the  Grace  that  never  was   offered  unto  him. 
So   far  as   the  Difobedience   of  Adam   did   extend,  fo   far  extends  the 
Obedience  of  Jefus  Chrifl.     He  died  for    all,    that   they  which  live,  ^^^^■^-'^^^ 
fhould  not    henceforth   live  unto  themf elves,  but  unto  him,    which  died 
for  them,  and  rofe  again.     There  is  one  God,  and  one  Mediator  between  ^    ^"^^  "•  >• 
God  and  Man,  the  Man  Chrifl  Jefus,  who  gave  himfelf  a  Ranfom  for 
all.     He  is   the  Propitiation  for  our  Sins,  and  not  for  cur's  only,    but  i  John  ii.  t. 
■c.lfo  for  the  Sins  of  the  whole  World.     What  can    be  plainer  faid  then, 
that  Jefus  fhould  tafle  Death  for  every  Man,  where-under,   certainly,  they  Hcb.   ii.    g. 
•who  are  damned  mud  be  reckoned  ;  yet  Chrifl  died  even    for  them  who 
Sin  againft  the  Holy  Ghofl  ;    for   they  are  alfo  defcribed  of  the  Apoflle 
St.  Paul,  Who  were  once  enlightened,  and  have  tafled  of  the   heavenly  iich.yl.  a.,: ^ 
Gifts,  and  were  made  Partakers  of  the  Holy  Ghofl,  and  have  tafled  the 
good  Word  of  God,  and  the  Powers  of  the  World  to  come.     They  y^^iv  Jol-nxi-/.  17. 
been  made  Partakers  of  the  Holy  Ghofl,  who  is  the  Spirit   of  Truth, 
■whom  the  World  cannot  receive.     And  they  cruciiy  yet    daily  Chrift    on 
a  new,   and  tread  the  Blood  of  the  Covenant  under  Foot.    Are  they  not 
then  themfelves  the  Caufe  why  they  have  no  Benefit  of  the  Death  andMeri^s 
of  Chrift.     Befidts  thefe  Teflimonies,   there  are  yet    three   Evidences, 
whereby   we   can    prove,    that   Chrill   died    for  the  Sins  of  the   whole 
World.     The  Apoftle  St.  John  fpeaks  of  thefe  three  Evidences,  faying, 
There   are  three  that  bear  Witnefs  in  Earth,  the  Spirit^  the  Water,  and  ,  TqJj^  v.  j 
the  Blood.     By  the  Spirit  is  underflood  the  minifterial  Office,  which  is  2  Cor.  iii.  i. 
called    the  Miniflration  of  the   Spirit  :  By  the  Water   is   underflood 

A  a  Baptifm, 


174  O///:'^  OFFICES  /CHRIST. 

Baptifm,  and  by  the  Blood  the  Lords  Supper.  Was  it  now,  that  there 
was  a  Man,  for  whom  Chrift  did  not  die  ?  Then,  as  often  as  the  Minifter 
pronounced  the  Abfolutign,  or  baptized,  or  adminiftred  the  Lords 
Supper,  might  he  be  afraid  that  he  would  tell  a  Lie  -,  or,  if  there  was 
any,  who  is  excluded  from  the  Communion  of  Chrift's  Death  and  Suf- 
fering, then  would  the  Minifter  in  pronouncing  the  Abfolution,  or 
adminiftring  the  Sacraments,  lie  unto  them  in  the  Lord's  Name.  That 
many  therefore  are  damned,  is  not  becaufe  Chrift  died  not  for  them, 
but,  becaufe  they  themfelves  will  not  receive  the  gracious  Means, 
believe  in  Chrift,  and  fhew  their  living  Faith  in  a  godly  Life  •,  and 
thereby  obtain  the  Benefits  which  Chrift  procured  for  them,  namely,  the 
eternal  Salvation.    Hereof  we  can  lightly  conclude, 

4.  What  the  Sacerdotal  OfEce  of  Chrift  is.  That  is,  that  Chrift  has 
with  the  Holinefs  of  his  undefiled  Life,  fulfiled  the  Law  of  God  in  our 
Stead,  and  with  the  Sacrifice  of  his  Body  on  the  Crofs,  has  perfe6tly 
fatisfied  for  our  Sins,  and  by  his  Intcrcelfion  procures  us  the  Grace  of 
God  and  the  Holy  Ghoft,  and  all  what  we  need  for,  to  the  obtaining  of 
Life  everlafting, 

5.  Wherein  the  Work  of  Chrift's  Sacredotal  Office  confifts,  namely, 
herein, 

Firjiy  That  he  with  his  Holy  and  undefiled  Life  has  fulfiled  the  Law 
of  God,  and  has  taken  away  the  Curfe  of  the  Law,  being  made  a  Curfe 
himfelf. 

Second,  That  he  has  offered  up  his  Body  on  the  Crofs,  and  has  there- 
by fatisfied  the  Wrath  of  God,  and  has  made  a  full  Satisfa6lion  for  our 
Sins, 

'Third,  That  he  intercedes  daily  for  us  by  his  heavenly  Father,  and  is 
therefore  called  an  Advocate  with  the  Father,  not  to  be  underftood  in  a 
human  Way,  as  if  Chrift  prayed  to  his  Father. 

The  Children  of  God   can  be   greatly  comforted    hereof,  fince  they 
know  that  they  have  fuch  a  faithful  Mediator  and  Advocate,  who  inter- 
cedes for  them.  Let  the  Devil  accufe  us  before  God;  let  the  Law  curfe  us, 
and  let  our  own  Hearts  and  Confciences  condemn   us.   We  have  afaith- 
R0m.viii.3c!,  ful  Advocate  with  the  Father  -,  Who  Jloall  lay  any  Thing  to  the  Charge  ef 
3.4.  "'  God''s  Ek5i  ?    It  is  God  that  juftified.    Who  is  he  that  condemneth?   It  is 

Chrift,    that  died,  yea,  rather  that  is   rifen  again,  who  is  even   at  the 
i'ight  Hand  of  God,  who  alfo  makeih  Intercejfionfor  us. 

Third,  We  will  difcourfe  of  Chrift's  Office  as  King. 

Whereof   we  fhall  obferve  the  following. 

1.  Why  is  Chrift  become  our  King  ?  On  Account  of  our  Sin.    Our 

firft   Parents  were  in  the  Beginning  under  a  gracious  Kingdom,  having 

God  for  their  King  •,  but  through   Difobedience,  became  under  the  Do- 

2  Pet.  i).  ig.  nVinion  of  the  Devil  •,  for,   Of  whom  a  Alan  is  overcome,    of  the  fame  is 

hi  brought  in  Bondage :  As  long  as  they  were  under  the  Dominion  of 

God, 


0/  //;^  O  F  F  I  C  E  S  ^  C  H  R  I S  T.  175 

God,  they  bad  their  Honour  -,  but  when  they  became  Servants  of  Sin, 
they  loft  their  Honour  and  Glory  ;  not  they  alone,  but  alfo  their  whole 
PoRerity  came  under  the  Power  of  Darknefs,  and  we  fliould  have  never  been 
relieved,  if  God  had  not  fent  his  Son,  who  was  to  conquer  Sa'an,  and 
free  us  from  his  Power  and  Tyranny.  The  Pfalmift  fays,  /  have  fet  my  Pfa-  "•  6 
King  upon  the  holy  Hill  of  Zion, 

2.  That  JefusChrift  is  a  King  after  both  Natures.  According  to  his 
godly  Nature  he  is  a  King  from  Eternity  \  and  according  to  his  human 
ISature  he  is  anointed  King  in  Time. 

Chrift  is  a  fovereign  King,  having  abfolute  Power  over  all  Things  in 
Heaven,  in  Earth  and  under  the  Earth,  and  is  therefore  called.  King  of  ^^^  ^j^  ^^ 
Kings,    and  Lord   of  Lords.     There  is    three   Ways  whereby   earthly 
Kings  come  to  their  Kingdoms  ;  fome  are  born  Kings  as  Solomon  -,  lome 
are  chofen  as  Saul  •,  and  fome  by  conquering   with  the  Sword.    Chrift  is 
a  King  in  all   the  three  Ways  •,  he  is  born  a  King,  fo  fays  the  Wifemen 
from    the  Eaft,  Where  is  the  new-horn  King  of  the  Jews  :  He  is  chofen  Mat.  ii.  2. 
King  -,  fo  fays  the  Pfalmift,  /  have  Jet  my  King  upon  my  holy  Hill  (?/Zion, 
he  has  conquered  and   purchafed   his  Kingdom,  not  with  Sword,  but^^^^""'°' 
with  his  own  Blood,  Chrift  is  an  eternal  King  \  fo  fays  the  Evangelift 
Luke,  he  fhall  reign  over  the  Houfe  of  Jacob /<7r  ever,  and  of  his  King-  Luke  ii.  33. 
dom   there  fhall   be  no  End,     The  Prophet  Daniel  prophecied  of  the 
Kingdom  o^  Chrift.     ^his  Kingdom  fhall  not  he  left  to  other  -people,  hut  Dan.  ii.  44, 
//  fhall  break  in  Pieces,    and  confume  all  the  Kingdoms,    and   it  floall 
ft  and  for  ever, 

Chrift  is  a  fpiritual  King,  and  his  Kingdom  is  in  the  World,  but   not 
of  the  World  :  His  Kingdom,  namely  the  Chriftian  Church  is  therefore 
called,    a  royal  Friefihood  -,  and   \\\^  Subjeds,  namely,  the  Faithful,  are  i  Pet.  ii.  9. 
called  the  Children  of  the  Kingdom.  Mat.  xiii.38, 

Chrift  is  a   peaceable  King.     The  Prophet  Jfaiah,    calls  him,    /y?,^  I^a.  ix.  6,  7. 
Prince  of  Peace.    Of  the  Increafe  cf  his  Government  and  Peace  there  fl: all 
he  no  End.  He  has  procured  us  Peace  with  God,.  Peace  in  our  Confcience, 
and  Peace   from  the  Devil  ;  and  this  Peace  has   he   made  through  the  Qq\^    i.   20, 
Blood  of  his  Crofs. 

Chrift  is  a  gracious  King.  He  has  not  in  his  Coat  of  Arms  a  I/ion, 
but  a  Lamb  -,  although  he  is  both  a  Lion  and  a  Lamb  :  A  Lion  againft 
his  Enemies,  and  a  Lamb  againft  his  Subjedts.  Chrift  conftraincth  not 
his  People,  as  Pharaoh  conftrained  the  Children  of  Ifrael,  and  after  all, 
he giveth  us  a  more  exceeding  and  eternal  Weight  of  Glory.  zCor.iv.  17. 

Chrift  is  a  righteous  King.     Jufticc  and  Judgment  are  the  Habitation  p;^;.  ixxxir. 
of  his  Thrnne,  Right e oufnefs  JJo all  be  the  Girdle  of  his  Loins,  and  Faith-  Iia.  xi.  5. 
fulnejs  the  Girdle  of  his  Reins. 

3.  What  the  royal  Office  of  Chrift  is.  That  is,  that  Chrift,  as  Lord 
of  Heaven  and  Earth,  and  in  particular  as  King  and  Head  of  the 
Chriftian  Church,  governs  and  rules  all  Things  to  the  Glory  of  God  and 
the  Salvation  of  the  Faithful.  4,    Wherein 


176 


Of  the  OFFICES  0/ CHRIST. 


4.  Wherein  the  royal  Office  of  Chrid  confifts,  namely, 

Ftrjiy  That  he  calls  us  by  his  Gofpcl,  to  come  and  be  received  under 
his  Banner,  which  cannot  be  done,  except  we  repent,  and  are  con vei  ted, 
Tim.  ii,  12.  and  denying  ungodliness  and  worldly  Luji,  do  live  Joberly,  right eoujly 
and  godly  in  this  prefent  World. 

Second,  That  he  governs  and  rules  all  Things  in  Heaven  and  Earth, 
and  gives  unto  his  Subjedls  all  what  is  needtul  for  their  temporal  and. 
eternal  Life,|and  defends  them  from  all  their  Enemies  •,  though  we  muft 
obferve  here,  that  Chrifl  fhares  of  his  temporal  Bleflings  both  to  the 
Juft  and  Unjuft,  and  often  a  larger  Portion  to  the  Unjuft  than  the 
Juft. 

Third,  That  he  at  the  lafl  Day  fhall  judge  the  Quick  and  the  Dead, 
the  Faithful  and  Unfaithful  •,  and  then  ihall  he  bring  the  Righteous  into 
Life-ever!afting,  but  the  Ungodly  fhall  go  away  into  everlafling 
Punilhment. 

Let  us  therefore  humble  ourfelves  before  this  our  King,  Prieji  and 
prophet,  and  always  flrive  to  be  obedient  unto  his  Command,  then  will  he 
iertainly  defend  us  from  our  Enemies,  and  at  laft  receive  us  into  his 
glorious  Kingdom,  ^he  Lord  grant  us  this,  for  the  Sake  of  Jefus  Chrifi^^ 
Amen. 


XVII.    SERMON, 


Of  the  Humiliation  and  Exaltation  <?/  C  H  R  I  S  T.  1 7j: 

XVII.     SERMON. 


O  F 


The  Humiliation  aitd  Exaltation  <?/*  C  H  R  I  S  T» 


The  Text  Philipians,   Chap.  II.    6,  7,  8,  9,   lo,   11.  ver. 

fefus  Chrifi  being  in  the  Form  of  God^  thought  it  not  Robbery^  to 
be  equal  ivith  God^  but  made  himjef  of  no  Reputation^  and  took 
upon  him  the  Form  of  a  Servant,  and  was  made  in  the  likenefs 
of  Man  3  and  being  found  in  FaJJnon  as  a  Man,  he  humbled  him- 
Jelf  and  became  obedient  unto  Death,  even  the  Death  of  the 
Crofs ;  where  God  alfo  hath  highly  exalted  him,  and  given  him 
a  Name,  which  is  above  every  Name,  that  at  the  Name  of  fefus 
every  Knee  JJxidd  bow,  ofT^hings  in  Heaven,  and  Things  in 
Earth,  and  Things,  under  the  Earth ;  and  that  every  Tongue 
JJjould  confefs  that  Jcfus  Chriji  is  Lord,  to  the  Gkry  of  God  the 
Father. 

Introduction. 

MONG  all  the  Names  which  are  given  to  Chrlft  our  Saviour, 
this  is  the  moft  Principal,  that  he  is  called  Jefus.  •This 
Name  is, 

Firji,  His  proper  Name,  and  was  given  to  him  in  the  Circumcifion 
according  to  the  Command  of  God  by  the  Angel  Gahriel.  We  read  in 
the  Scripture  of  three  very  remarkable  Men,  who  likewife  bore  this 
Name  Jefus,  namely  Jofhua  the  Son  of  Nun,  Jofhaa  the  High  Prieft  in 
the  Time  of  the  t-'rophet  Zachariah,  and  Hojea  the  Prophet :  But  they 
were  only  Figures  to  our  Jefus  -,  who  in  all  Juifice  is  fo  called,  fince  he 
is  the  Saviour  of  the  World.  St.  Peter  fays  therefore,  there  is  none  other  ^^^  j^  ^  „^ 
Name  under  Heaven  given  among  Men^  whereby  we  muji  be  Javed :  He  *   ^ 

is  alfo  a  true  Jefus,   both  in  Name  and  Deed. 

Second^, 


,78  Cf  the  Humiliation  and  Exaltation  c/  C  H  R  I  S  T. 

Second,  This  Name  is  very  remarkable  ;  Jefus  fignifies  a  Saviour,  for 
he  was  to  fave  his  People  from  their  Sins  •,  bu-t  his  People  mult  be  un> 
derftood  not  the  Jews  alone,  who  are  called  a  chofen  People  of  God, 
and  the  Faithful,  who  are  called  the  Children  of  the  Kingdom,  but  alfo 
of  all  Mankind  •,  for  this  Word  People,  is  explained  in  another  Place, 

Luke  ii.  5  ,  with  rt//    People.  All  Men  were  under  Sin,    the   Wrath    of  God,  and 
Power  of  Satan,  and   needed  a  Saviour  :  The  Apoflle  St.    Paul  fays; 

I  Tim. iv.  10.  He  is  the  Saviour  of  all  Men,  efpecially  of  thofe  that  believe  :  The  Salva- 
tion which  Chrill  has  procured  confift  in,  that  he  has  freed  and  faved  us      j 
from  all  Evil,  but  efpecia!;y  fpiritual  Evil,  and  that  he  has  again  prccured       ' 
for  us  Amity  witii  God,  F.ighteoufnefs  for  God,  Peace  in  our  Conlcience, 
Adoption  to  Children,  the  <.7irL  of  the  Holy  Ghoft,  and  Comfort  in  Crofics 
and  Afflidlicn,  and  at  laft  the  eternal  Salvation. 

thirdly.  Particular  is  this  Name.  When  God  gives  a  Name,  the  fame 
is  always  of  a  particular  Signification  to  the  Perfon  ro  whom  fuch  Name 
is  given,  y^i'r^/??^^  fignifies  a  Father  of  a  great  Multitude,  and  was  given 
of  God  to  th€  old  Patriarch  of  the  Jewijh  Nation,  who  becam-  bkev/ifea 
Father  of  a  great  Multitude,  and  was  not  alone  according  to  the  Flefh, 
but  alfo  to  the  Spirit.  JcK>n  the  Baptifl.  was  fo  called,  fince  he  was  to 
begin  to  preach  of  the  Grace  of  God,  which  was  to  be  maniftfted  in  the 
Dod:rine,  Miracles  and  Sufferings  of  Chrift,  for  John  fignifics  Grace^of 
God  ;  likewife  is  Jefus  called  lb,  which  Name  fignifics  Saviour,  for  he 
was  to  fave  his  People  from  their  Sins. 

Fourthly,  It  is  a  Name  that  bringeth  Salvation.  All  Eleflings,  Help, 
Comfort  and  Salvation  flows  cut  of  this  Name  as  from  a  Fountain  of  Sal- 

Aftsx.  43.   vation.     7o  him  give  all  the  Prophets  IVitnefs,  that  through  his  Name 
whofoever  Idieveth  in  him,  jhall  receive  Remijficn  of  Sins. 

Fifthly,  it  is  a  holy  Name.     The  Angels  in  Heaven  and  Saints  adore, 
and  Honour  this  Name.  The  Devil  in  Hell  and  the  condemned  areafraid 
thereof  and   tremble,  and  all  the  Faithful  on  Earth  are  rejoiced  thereover, 
and  embrace  the  fame  through  Faith  •,  yea,   the  Knee  ot  ailThingsin 
Heaven,  in  Earth,  and  under  the  Earth,  mull  bow  down  at  this  Name-, 
and  -^very  Tongue  muft  confels,  that  Jefus  Chrift  is,  Lord   to  the  Glory     J 
of  Gcd  the  Father,  as  the  Apoftle  St.  Paul  lays  in  the  V\  ords  of  our  Text,     \ 
avherein^he  defciibcs  Jefus  Chrift  of  his  two  States,  namely. 

First,  The  State  of  his  Humiliation. 
Sbcond,  ^he  State  of  his  Exaltation. 

Explanation  of  the  Text. 
I.  Defcribeth   the  Apoftle  Si.  Paul,  Jcfts   Chrift  of  the  State  of  his 

Humiliation.  a   u     c    • 

The   Law    of  Retaliation  is,   as   the  Damage  is,    fo  muft  the  -  atis- 

.^     ,     .       faaionbe-,  Eye  for   Eye,    Tooth  for  Tooth.  Hand   for  Hand,    Foot  for 

Exod.xxK24,^.^       ^^^.^^^f,^f^y  £i^rnuig,  l^Found  for  lyound.  Stripe  for  Stripe.  If  we 

*-5-  ^  -^  '='  could 


Of  the  Humiliation  /^W Exaltation  ^CHRIST.  ly^ 

could  not  know  or  underftand  the  Grcatnefs  of  Adam*s  Fall  in  Paradife^ 
then  we  can  learn  it  of  the  Sufferings  and  Death  of  Chrift,  who  did  ful- 
ly fatisfy  for  their  Difobedience  :  yldam  was  proud,  and  would  become 
like  unto  God  \  but  Chrift  being  in  the  Form  of  God,  thought  it  not 
Robbery  to  be  equal  with  God  :  Confider  here, 

1.  Who  humbled  himfelf  :  Jefus  Chrift,  true  God  and  true  Man,  in 
one  Perfon.  The  Apoftlefpeaks  here  of  Chrift,  not  according  to  his 
godly  Nature,  fpr  God  is  immutable,  and  can  neither  be  exalted  nor 
humbled  ;  and  how  can  any  Thing  be  given  or  taken  from  the  godly 
Nature,  who  is  Lord  of  all  Things  ?  Therefore,  according  to  the  fame 
Nature,  Chrift  is  exalted  ;  accordirg  to  the  fame  is  he  humbled,  and 
th:^t  is  the  human  Nature  ;  which  in  the  Moment  of  Conception,  was 
through  the  perfonal  Union,  made  Partaker  in  the  godly  Majcfty  and 
Glory  J  but  Chrift  did  not  always  make  Ufe  of  this  godly  Majefty  and 
Glory  ;  for  then  the  Jews  could  have  not  taken  and  crucified  him  ♦,  and 
alfo  the  Work  of  our  Redemption  would  not  have  been  compleated. 

Second,  How  Chrift  humbled  himfelf.  The  Apoftle  fays  in  our  Text, 
I .  He  thcught  it  not  Robbery  to  be  equdl  with  Cod.  Although  his 
human  Nature  was  by  the  Power  of  the  perlonal  Union,  made  Partaker 
of  the  godly  Majefty  and  Glory  \  yet  he  did  not  boaft  nor  brag  thereof, 
as  they  who  have  got  a  ftately  Booty,  commonly  docs  •,  or  as  they  who 
ftrive  after  great  Things,  are  proud  thereof  ^  2^^  Abfalom^  who  wanted 
to  force  his  own  Fathc^r  from  the  Kingdom,  and  to  be  made  King  in 
his  ftead  •,  or  as  our  firft  Parents,  who  wanted  to  bereave  God  of  his 
Honour,  and  become  like  unto  him,  Chrift  could  have  well  boafted  of 
his  Godhead,  but  he  evacuated  himftlf  from  the  godly  Excellencies,  and 
did  not  conftancly  ufe  them,  except  when  the  Honour  of  God  did  require 
it;  He  had  dways  the  communicated  godiy  Attributes  ia  his  Manhood,  but 
did  not  fhew  them,  except  when  he  faw  it  was  needful  •,  as  he  fhewed  his 
Almighty  in  the  raifmg  of  the  Dead,  and  healing  ,the  Sick  and  Infirm  : 
He  fhewed  his  quickening  Power  in  the  Converficn  of  Sinners  :  He 
fhewed  his  Omnifcience  in  perceiving  Men's  Thoughts;  He  fhewed  his 
Ofnniprefence  in  feeing  the  abfent  Things,  as  if  prefent  -,  as  Nathaniel  under 
the  Fig -Tree:  He  fhewed  his  Riches  in  feeding  fo  many  Thoufand 
Men  and  Women,  with  few  Bread  and  Fifties  ;  He  fhewed  his  Power, 
in  commanding  the  Wind  and  Weather, 

^.  But  made  himfelf  of  no  Reputation^  and  took  upon  him  the  Form 
of  a  Servant^  and  was  made  in  the  Likenefs  of  Men.  He  was  Lord  of 
Heaven  and  Earth,  and  yet  was  pleafed  to  take  on  the  Form  of  a  Ser- 
vant for  our  Sake  :  He  was  handled,  fold,  taken,  condemned,  and  ac 
laft,  crucified  as  a  Servant. 

q.  And  being  found  in  the  Fo.fJoion.,  as  a  Man.^  he  humbled  himfelf^ 
and  become  obedient  unto  Death,  even  the  Death  of  the  Crofs.  This  was 
the  loweft  Degree  of  Chrift's  Humiliation,     that    he  would   fufl^er  a 

fliameful. 


l8o  Of  the  Humiliation  and  Exaltation  c/'  C  H  R  IS  T. 

fhameful  Death  on  the  Crofs,  for  to  Hiew  his  Obedience  to  the  Will 
of  God,  and  to  procure  a  Ranfom  for  our  Sins,  and  is  made  a  Gurfe. 
We  have  a  glorious  Figure  ot  Chrifl:  in  Ifaac  : 

jji.  In  the  Name.  Ifaac  fignifies  Laughter  ;  Chrlft  is  our  only  Com-, 
fort  and  Joy. 

2^/v,  In  the  Conception.  Ifaac  was  concdved  of  Jhaham  and  Sarah^ 
in  their  old  Age,  in  a  fupcrnatural  Way  ;  Chrifl:  was  conceived  in  afu- 
pernattiral  Way  of  a  Virgin  v/ithout  the  Knowledge  of  a  Man. 

3^/)',  In  the  Circumcifion.  Ifaac  was  the  Firil  that  v/as  circumcifed 
after  God  had  ordered  this  holy  Covenant  ;  Chrifl:  was  lafl:  circumcifed 
"in  the  OJvi  Tefl:ament,  and  by  Confequence  the  Firft:  in  the  New,  for  the 
New  Tefliarnent  began  with  him. 

/[.thly^  In  Sufferings.  Ijaac  was  obedient  to  his  Father  to  be  offered  up, 
he  bore  himfelf  the  Wood  for  to  burn,  and  was  willing  and  filent,  when 
his  Father  bound  him  and  laid  him  on  the  Altar  :  Chrill  was  obedient 
to  his  heavenly  Father,  he  bore  his  own  Crofs,  whereupon  he  was  to  be 
circumcifed,  and  opened  not  his  Mouth,  but  went  as  a  Lamb  to  the 
Butcher's  Stall. 

c^thly^  In  the  Refurrcflion.  Ifaac  was  dead  in  the  Thoughts  and  Heart 
of  his  Father,  the  three  Days  they  were  on  the  Road  to  the  Land  of 
iVloriah^  whefe  he  was  to  be  offered  up  •,  but  on  the  third  Day,  when  the 
Ai^gel  of  the  Lord  with-held  Abraham  from  offering  up  Ifaac^  then  arofc 
Ifaac  agnin  as  from  dead  in  his  Father's  Thought  :  Chrift  was  three 
Days  dead,  and  role  again  on  the  third  Day. 

II.   The  Steps  of  Chrift's  Humiliation  are  Nine,  to  wit. 

Firft  Step  15-  his  Conception  in  his  Mother's  Womb,  by  the  overfhadow- 
ing  of  the  Holy  Ghoft,  where  he  laid  nine  Months  like  another  Child. 

Second  Step  is  his  Birth,  when  he  was  born  in  a  Stable,  and  wrapped 
up  in  fwaddling  Clothes,  and  laid  in  a  Manger. 

Third  Step  is  his  Circumcifion  on  the  eighth  Day,  according  to  the 
Command  givtn  to  Abraham^  and  the  Cuftom  of  the  J?ws. 

Fourth  Step  is  his  Exile  into  Egypt^  where  Jofeph  fled  with  the 
Mother  and  the  Child  for  fear  of  Herod.  ' 

Fifth  Step  13  his  growing  up  like  other  Children,  in  Years  and  in 
Wifdom. 

Si'xth  Step  is  his  Fafting   and  Temptation  in  the  W'ildernefs. 

Seventh  Step  is  his  minifl:erial  Office  •,  in  which  Time  he  was  blaf- 
phemed,  defp;fed,  hated,  and  perfccuted. 

Eighth  Step  is  his  Sufferings  and  Pain  from  his  bloody  Sweat  \nGeth^ 
femajie,  until  on  the  Crofs,  where  he  died  and  fulfilled  the  Prophecy, 
and  fatisfied  the  Wrath  of  God. 

Ninth  Step  is  his  Burial,  when  he  like  another  dead  Body  was  buried 

and  laid  in  a  Grave. 

The 


Of  the  Humiliaton  and  Exaltation  ^CHRIST.  1 8 1 

The  foregoing  nine  Steps  belong  to  the  State  of  Chrift's  Humiliation, 
and  comprehend  the  whole  Courfe  of  Chrift's  Life,  which  St.  P^«/ calls 
the  Dtiys  of  his  Flejh.  We  muft  underftand  this  Humiliation  alone  of 
the  hu:nan  Nature,  although  it  concerns  hkewife  the  whole  Perlbn  ;  for 
Chrift  has  not  alone  taken  on  the  human  Nature,  but  alfo  the  Accidents 
.  and  Mutations  of  human  Nature  ;  fo  that  we  can  well  fay  :  That  God, 
the  fecond  Perfon  in  the  Godhead,  died  for  us  :  But  we  cannot  fay ; 
That  the  Godhead  died. 

II.   Defcribeth  the  Apoftle  St.  Paul  the  State  of  Chrift's  Exaltation. 

The  State  of  the  Exaltation  of  Jefus  Chrift  began  after  his  Death  and 
Burial,  and  did  continue  after  his  Afcenfion  in  the  Sitting  on  the  right 
Hand  of  God,  when  he  entered  into  his  Glory.    Confider  here  again  : 

1.  Who  is  exalted.  Jefus  Chrift  true  God  and  true  Man  in  one  Perfon  ; 
fince  this  Perfon  confifts  of  two  Natures  the  Godly  an8  the  Human,  then 
can  we  afk,  according  to  which  Nature  is  Jefus  Chrift  exalted  ?  Not 
according  to  the  Godly,  for  that  is  immutable,  and  cannot  be  humbled 
nor  exalted  ;  but  the  right  Meaning  of  St.  Paul  according  to  the  Scrip- 
ture, is,  that  Jefus  Chrift .  is  exalted  according  to  the  human  Nature, 
that  he  afcended  to  Heaven  according  to  his  human  Nature,  that  he 
fits  on  the  right  Hand  of  God  according  to  his  human  Nature-,  and  that 
a  Name  above  all  Names  is  given  to  him  according  to  his  human  Nature, 

2.  How  Chrift  was  exalted,  the  Apoftle  fays  in  our  Text. 

Firjl,  U^herefore  Godhath  alfo  highly  exalted  him.  The  Wordv/hereforc 
ftgnineth,  not  a  Caufe  ivherefcre  God  haih  exalted  him  \  as  if  Chrift  had 
earned  this  Exaltation  through  and  with  his  Humiliation  ;  but  it  is  an 
Order,  that  upon  the  Humiliation  followed  the  Exaltation,  not  through 
Merits,  but  of  Grace,  as  the  Word  in  the  Greek  Text  fignifies.  This 
Exaltation  of  Chrift  is  wonderful,  and  exceeds  far  the  Apprehenfion  of 
human  Reafon.  St.  Paul  cannot  find  Words  to  exprefs  it  with,  and  fay:^ 
therefore  not  alone  exalted,  but  highly  exalted. 

Secondly^  And  given  him  a  Name^  -which   is  elove  every  Name,  that 

at   the  Name  of  Jefus   every  Knee  fhculd  bew  of  Things  in  Heaven,  and 

Things  in  Earth,  and  Things  under   the  Earth,    and  that  every  Tongue 

fhould  confefs,  that  Jejus  Chrijl  is  Lord  to  the  Glory    of  God  the  Father. 

By  this  Name  we  Ihould  be  admoniflied. 

17?,  Of  the  name  Jefus  itfelf:  That  it  is  gracious  •,  for  we  have  Grace 
by  God  through  this  Name:  That  it  is  laving  •,  for  there  is  no  Sa.vation  ^,95  jV.  i^..  ■ 
in  any  other  Nawe  :  That  it  is  precious  •,  for  it  is  the  Pearl  of  great  Price,  Mat.xiii.  4;.. 
which  the  Merchant,  bought  :  That  ic  is  powerful  ;  for  the  Apoftles 
wrought  many  Miracles  in  this  Name  -,  yea  the  Devils  tremble  for  this 
Name.  That  it  is  tl-^e  Water  of  Life,  the  Light  for  the  Blind,  a  Strength 
for  the  Weak,  a  Comfort  for  the  Afllicled,  and  Life  for  the  Dead.  And 
that  this  Nams  is  Excellent,  and  the  Excellency  thereoi  is  by  the  Preach- 

B  b  .  ina;  -.- 


•1^2  Of  the  Humiliation  and  Exaltation  cf  CH  R  I  S  T. 

ing  of  the  Gofpel  fprcad  over  the  whole  World  for  allMen,  in  Heaven 
for  all  the  holy  Angels,  and  in  Hell  for  the  Devils. 

idly^  Of  the  Power  of  the  Kingdom  of  Chrill  :  That  he  is  Lord,  God, 

and  the  Son  of  God,  under  whofe  Subjedion  every  Thing  is  laid.  For  the 

word  Name  fignifies  not  alone   the  Cafe,  but  alfo  the  Work  in  itfelf, 

Pfal.    xlvin  ^hich  is  fignified  in  this  Name.     According  to  thy  Name^  O  God,  fo  is 

thy  Praife  unto  the  Eftd  of  the  IVorld.     This  Name  fignifies    here  the 

Godly  Honour,  Glory  and  Majefty,  and  likewife  the  Godly  Dominion 

in  Heaven  and  Earth,  into  which  Chrift  according  to  his  human  Nature 

entered,  and  took  full  PoiTefTion  thereof.  This  Name  was  happily  given  to 

■  Chrill  in  the  State  of  his  Humiliation,  but  was  then  looked  upon  as  in 

another  Perfon,  who  can    have  his  own  Name  ;  but  in  the  State  of  his 

•Exaltation  it  is  given  to  him,  as  a  glorious  Name,  whereof  all   could 

know,  that  he  wa§  Jefus  a  Saviour. 

3^/y,  Of  the  godly  Adoration  we  muft  pay  unto  this  Name  ;  That  all 
Knees  Jhall bow  at  it.  Whereby  is  underftood,  that  we  muft  adore  Chrift's 
both  Natures  after  the  perfonal  Union  ;  for  fince  the  Apoftle  fays  in 
our  Text,  'That  God  hath  highly  exalted  him,  and  given  him  a  Name, 
which  is  above  every  Name,  then  can  we  lightly  conclude  thereof,  that 
the  human  Nature  of  Chrift  muft  be  adored  and  worfliipped  by  us  as 
well  as  his  godly  Nature,  Jt  this  Name  Jhall  every  Knee  bow,  of  Things 
that  are  in  Heaven  ;  the  holy  Angels  and  the  Elders,  who  woilhip  him 
as  true  God  and  true  Man,  for  they  are  all  made  fubjed  unto  him.  Of 
Things  in  Earth,  that  is,  all  Men,  both  good  and  bad,  righteous  and 
a.  xxu.ii  unrighteous,  high  and  low  •,  yea,  all  Kings  Jlj  all  fall  down  before  him, 
all  Nations  Jhall  ferve  him.  ■  The  Jews,  Mahometans,  and  Heathens, 
do  not  bow  their  Knees  for  the  Lord  Jcfus,  but  they  rather  defpife  and 
mock  him  ;'  but  the  Meaning  of  ihe  Apoftle  in  our  Text,  is  not  what 
they  do,  but  v/hat  they  ought  to  do  -,  and  at  the  laft  Day,  when  he  fhall 
come  to  judge  the  Quick  and  tlie  Dead,  then  ftiall  they  bow  their  Knees 
for  him,  and  adore  him.  And  cf  Things  tinder  the  Earth;  that  is,  the 
Devils  and  evil  Spirits  in  Hell;  they  were  obliged  to  adore  Jefus  in  the 
Stare  of  his  Humiliation,  much  more  now  he  is-  in  the  State  of  his 
Mark  V.  6.  Exaltation. 

/i^thly.  Of  the  ConfclTion  of  his  Name  :  That  every  Tongue floould  con- 
fefs,  that  Jefus  Chrift  is  Lord  to  the  Glory  of  God  the  Fathers  Chrift  is 
made  according  to  his  human  Nature  a  Lord,  the  Lord  of  Glory,  the 
Lord  of  Lords,  and  King  of  Kings,  /f//  Alfn  Jhculd  honour  the  Son, 
^'  ^^'  even  as  they  honour  the  Father  •,  he  that  honour eth  not  the  Son,  hcnouretb 
not  the  Father,   which  hath  fent  him. 

Chrift  is  Lord  to  the  Glory  of  God  the  Father,  for  God  has  gotten 
h'm  through  Chrift,  Glory  of  Mercy,  he  hadcompafron  c  n  loft  Mankind, 
and  fcnt  his  S(;;i  tn  ne  a  Saviour,  who  under  his  Manhood  fnouki  Con- 
quer the  great  Old  Ssrpjnr,  that  had  deceived  our  lirft  Parents,  God  has 


Humiliation  tfW  Exaltation  of  CHRIST.  183 

got  in  Chrift  Glory  of  Truth,  in  fulfilling  hisPromife,  which  he  had  made 
concerning  the  Seed  of  the  Woman,  that  was  to  bruize  the  Head  of  the 
Serpent.  God  has  got  in  Chrift  Glory  of  Juftice,  in  not  fparing  his  only 
and  beloved  Son,  who  fhould  fully  fatisfy  the  Juftice  of  God,  and  alfo  re- 
concile us  again  unto  God,  in  whofc  Difgracc  we  all  were  fallen  through 
the  Difobedience  of  Adam.  God  has  got  in  Chrift,  Glory  of  Wifdom  and 
IVlajefty,  in  the  perfonal  Union  of  the  two  Natures  in  Chrift,  which  is 
the  greateft  Miracles,  and  far  exceeds  the  Apprehenfion  of  Man's  Reafon ; 
yea,  is  a  great  Myftery  even  for  the  Angels.  In  Chrift  was  united 
the  higheft  and  loweft,  the  moft  majeftical  and  the  moft  defpifeft,  the 
ftrongeft  and  the  weakeft,  the  holieft,  the  beft  and  the  worft  j  for  what 
is  higher,  ftrongcr,  holier,  and  better  than  God  •,  and  what  is  weaker, 
lower,  and  worfc  than  Man  j  though  thefe  two  are  united  here  in  oiie 
Perfon. 

jj.  The  Steps  of  Chrift's  Exaltation  are  four, 

Firft,  His  defcending   into  Hell.  On  the  third  Day   after  his  Burial, 
when  he  had  conquered  the  Pain  of  Death,  and  Soul  and  Body  were  again 
united,  then  did  Chrift  defcend  into  Hell,  before  he  appeared  on  Earth, 
nnd   fhevvcd  the  evil  Spirits  in  Hell,  how  grofsly  they  had  abufed  him, 
and  through  that,  had  loft  their^Right  and  Claim  on  Mankind,  and  that  he 
had  now  fulfilled  what  was  promifed  by  the  Prophet ;  I  will  ranfom  them  Horea\iii.i4 
from  the  Power  of  the  Grave.,  I  will  redeem  them  from  Death  ;  0  Death 
1  will  he  thy  Plague.,  O  Grave  I  will  be   thy  DeJlruBion.     He  preached. 'i-  Pet:iii.  19. 
alfo  unto  the  Spirits  in  Prifon  •,  that  is,  he  upbraided  them  with  their 
Unbelief,  and  Difobedience,  and  convinced  them,  that  now  were  all  the 
Promifes  fulfiled,  which  they  in  their  life  Time  had  fo  obftinacely  rejefled. 
Thereupon  follov/ed, 

T\\t  Second  Step,  hisRefurreflion.  On  the  third  Day  he  rofe  again  from 
the  Dead  :  Which  is  a  plain  Proof  of  his  ViiSlory  and  Triumph  over  Sin, 
Death,  Devil  and  Hell.  The  Refurredion  of  Chrift  is  attributed  to  all 
the  three  Perfons  in  the  Holy  Trinity. 

Gcd  the  Father  raifeth  him  from  the  Dead^  after  he  had  made  full  ^^Qj  ii    ,, 
Satifadion  for  us,  and  had  fulfilled  the  Promifes. 

Chrift  raifed  the  Temple  of  his  Body  himfelf,  on-  the  third  Day,  after 
the  Jews  had  deftroyed  him  \  then  did  ir  plainly  appear,   that  he  "^SiSthe  Rem.  i.  ^. 
SonofGod  with  Power.,  according  to  the  Spirit  of  Holinefs,  by  the  Refurrec- 
t ion  from  the  Dead.     The  Holy  Ghoft,  the  Spirit  of  Gcd  raifed  him  from, 
the  Dead.     The  Body  of  Chrift  was  the  Temple  and  Habitation  ot  the  P^c^'^-^'^'^- ' " 
Holy  Trinity,  and  it  is  therefore  a  quickening  Body. 

The  Enemies  of  Chrift  arc  very  willing  and  defirous,  to  make  the 
Rcfurredion  of  Chrift  fuf^:)cded,  and  therefore  gave  large  Money  to  the 
Soldiers,  who  were  to  watch  over  his  Gjave,  that  they  ftiould  fay,  his 
Difciples  came  by  Night,  and  ftole  him  away  while  we  flept  •,  but  as 
Darknefs-muftgive  room  to  Light,  fo  like  wife  this  abominable  Inventica 
'  and  . 


i  <^4  Of  the  Humiliation  and  Exaltation  (^/"CHRIST. 

and  Lie,    mull  give  room  to  the  Truth.     The  Refurrcdion  of  Chriil  is 
conSrmed  by  his  appearing  ten  Times  afterwards  at  different  Places,  and 
at  dilferoiit  Timss,  for  dilferent  Perfons. 
Markxvi.  9.      Firfi^  Appeared   he  to  Mary  Magdalene ^  cut  cf   her  he  caji  feven 

Devils, 
LukcxAiv.34      Second  Time,     to  the  Women,    who    went   early   to   th^e  Grave   to 
•  anoint  him. 

^^hird  Time,  to  Peter  the  Apoftle,  who  had  denied  him. 
Fourth  Time,  to  the  two  Difciples  who    went    to  Emas,    of  whom 
one  was  Cleophas,  but  the  other  is  uncertain. 

Fifth  Time,  to  the  Eleven,  when  Thcmas  was  not  there. 
Sixth  Time,  to  the  Eleven  when  'Thomas  was  by. 
Seventh  Time,   by  the  Stz.  Tiberias. 

Eighth  Time,  on  a  Hill  \nGalilea  to  miore  than  five  Hundred. 
Ninth  Time,  to  the  Apoftle  Sr.  James. 
Tenth  Time,  when  he  took  Leave  from  them.     And, 
The  Third  Step,    afcended  to  Heaven   on  the   fortieth  Day  after  his 
Refurrcftion,  in  the  Sight  of  them  all. 

The  Heaven  whereto  Chrift  afcended  cannot  be  explained  in  this  World 

with  Words,  neither  be   apprehended   with  human  Reafon  ;  though    we 

Eph.  iv.  10.  can   fay    according  to   the   Scripture    that   it   is  far  above  all  Heavens, 

Hcb.vii.  26.  2in6.  that  Chrift  is  made  higher  than  the  Heavens  ;  and  that  it  is  not  defcribed 

iltib  ix   i\^^  much    of  a  certain  Place,  as  of  the  Joy  and  Glory  •,  and  that  it  iza 

Building  of  God,  an  Houfe  not  made  with  Hands,  a  greater  and  more 

-perfect  Tabernacle  not  made  with  Hands,  that  is  to  fay,  not  of  this  Build- 

I  Cor.  ii.  9.  ing.     Laftly,  that  the  heavenly  Glory  isfo  great,  that  Eye  hath  not  feen, 

nor  Ear  heard,  nor  hath   entered  into  the  Heart  of  Men. 

There  is  great  difference  between  the  Afcenfion  of  Chrift,  and  that  of 
Enoch  and  Elias,  Chrift  afcended  by  the  Power  of  his  own  Godhead, 
they  by  the  Power  of  God.  They  afcended  fo,  that  they  are  no  more 
here  on  Earth,  Chrift  is  overall  after  his  Afcenfion,  efpecially  in  his  Church, 
a  Comfort  for  the  Faithful,  but  a  Funifhment  for  the  Wicked »  They 
afcended,  and  were  received  into  everlafting  Joy  ;  Chrili  afcended,  and 
flu  hinifelf  on  the  right  Hand  of  God. 

Foiirlh  Step  is  his  fitting  on  the  right  Hand  of  God.  We  muft  not 
underftand  here  by  the  right  Hand  of  God,  any  Limb  on  a  Body,  nor  any 
certain  Place,  but  the  almighty  Power  of  God  whereby  he  governs  all 
Things,  It  is  a  Comparifon  taken  of  a  human  Way  of  fpeaking,  that 
as  a  Man  has  all  his  Strength  moftly  in  the  right  Hand,  wherewith  he 
does  every  Thing  ;  fo  fignifieth  the  right  Hand  of  God,  the  glorious 
and  almighty  Power  of  God,  wherewith  and  whereby  he  governs  and 
rules  all   Things  in  Heaven  and  Earth,  and  every  where. 

When  we  therefore  fiy,  that  Chriff  fits  on  the  right  Hand  of  God  ; 
that  fignifies,  that  Chrift  governs  all  Things  in  a  godly  Way,  according 


Of  the  Humiliation  /rW  Exaltation  0/  C  H  R  I  S  T. 


18, 


to  his  human  Nature.    After  the  fame  Nature,  that  Chrlft  was  exalted, 

after  the  fame   fits  he  hkewifc  on  the  right  Hand  of  God.  God  raifed 

Chrifl:   from  the  Dead,  and  he  is  gone  into  Heaven,  and  is  on  the  right  i  Pet.  iii.  22. 

Hand  of  God^  Jngels  and  Authorities,  and  Powers  being  m  ide   fubjeSl 

unto  him^     Chrift  fits  not  idle  on  the  right  Hand  of  God  ;  no,  but  he 

governs  all  Things,  efpecially  he  has  great  Care  over  his  Church,  which 

he  has  purchafed   with  his  own  Blood,  and  fends  faithful  Pafl:o'"s  and 

Teachers,  intercedes  for  them  by  his  Father,  defends  them  from,  their 

Enemies,  and  at  laft  brings  them  into  everlafting  Salvation. 

JVhich  Salvation  the  Lord  grant  us,  'for  Chriji's  Sake,     Amen, 


XTIII;    SERMON; 


i86  0/  tbe  LAW. 


XVIII.     SERMON. 

O    F 

ne      LAW, 

The  Text  St.  Mathew,  XXII.  37,  38,  39,  4©.    ver. 

Tboujbak  love  the  Lord  thy  God  -with  all  thy  Heart ,  and  with  all 
thy  Soul^  and  with  all  thy  Mind  :  This  is  the  fir  ft  a7id  great 
Commandment :  And  the  Second  is  like  unto  it  :  Thou  ftjalt  love 
thy  Neighbour  as  thy  Self.  On  thefe  two  Commandments  hang  all 
the  Law  and  the  Prophets. 

I    NTRODUCTION. 

As  God  is  alone  Lord  over  all  Things,  and  is  himfelf  a  Law,  fo 
will  he  that  every  one  Ihould  acknowledge  him  to  be  Lord,  and 
therefore  be  obedient  unto  his  Law  and  Commands.  There- 
fore wrote  he  in  the  Creation  a  Law  in  Man's  Heart,  and  gave  afterwards 
his  Law,  whereafter  Man  was  to  regulate  himfelf,  and  fhew  his  Obedience 
to  his  Lord  and  Creator  ;  but  when  Man  did  tranfgrcfs  the  outward  Law, 
then  became  the  inward  Law'corrupted  and  darkened.  Wherefore  God 
gave  another  compleat  Law  on  Mount  Sinai  j  whereof  Mofes  giveth  us  a 
full  Defcription  in  Exodus  xx.  wherein  he  fhews  us,  i .  The  giving  of  the 
Law  with  all  its  Circumflances.   2.   The  Devifion  of  this  Law. 

I.  The  giving  of  the  Law  with  all  its  Circumftances.  Obferve  here, 
Firji,  The  Giver  of  the  Law.  It  is  the  Lord  God,  the  fame  God 
who  fent  Mofes  to  Pharaoh  -,  v/ho  told  unto  Mofes^  when  Mofes  afked 
him,  who  he  was  ?  I  am  that  I  am  •,  who  had  wrought  fo  many  Miracles 
for  Pharaoh  and  his  People ;  and  who  had  brought  the  Children  of  Ifrael, 
out  of  Bondage  out  of  E^ypt  with  a  mighty  Hand.  It  is  the  Lord  Je- 
hovah,  Maker  of  Heaven  and  Earth. 

Secondly,  The  Place  where  the  Law  was  given,  was  the  Mount  Sinai., 
\y\n^\x\  Arabia,  where  the  Lord  appeared  the  firfl:  Time  to  Mofes.,  and 
afterwards  gave  the  Law  from  thence,  whereof  it  is  called  a  holy  Hill,  a 
Hill  of  God. 

thirdly. 


Of  the  LAW.  187 

thirdly^  The  Way  and  Manner,  how  the  Law  given,  was  dreadful, 
for   there   happened  feven    terrible  Tokens,  the  Mountain  fhook,  and 
were  fmoking,  wherefore   the  Law  is   called  a  fiery  haw  \  there  was  Deut.  xxxii. 
Thunder  and  Lightning ;  there  was  a  thick  Cloud  on  the  Mountain  ;  ^• 
there  was  a  great  Storm  \  there   was  the  founding  of  Trumpets  ;  and 
there  was  the  loud  Voice  of  God  heard. 

Fourthly^  The  People  to  whom  this  Law  was  given.  It  was  given  to 
the  Jews  whom  God  had  chofen  among  all  the  Nations  to  be  his  People. 
Wherefore  xhtPfalmift  fays  of  them,  that  God  hath  not  dealt  fo  with  any  Pfal.    clxvii. 
Nation.    This  Law  was  given,  ftnce  the  natural  Law  written  in  Man's  20. 
Heart  was  darkened  through  the  Difobedience  and  TranfgrefTion  of  Adam^ 
for  to  enlighten  and  clear  up  again  the  natural  Law. 

2.  The  Divifion  of  this  Law.  Befides  the  natural  Law  written  in 
Man's  Heart,  God  gave  here  on  Mount  Sinai  to  his  People,  the  written 
Law,«  which  is  a  threefold  Sort. 

//r/?.  The  moral  Law,. of  the  Ten  Commandments,  which  moftly 
agrees  with  the  natural  Law. 

Secondly,  The  ecclefiaftical  Law  concerning  the  Church  Ceremonies, 
and  Offices  of  the  JewSs 

Thirdly,  The  temporal  Law,  being  an  Appendix  to  the  moral  Law. 

A^ofes  comprehends  thefe  three  Sorts  under  thefe  Words,    Thefe  ^^'f  Oeut.  vi.  r. 
the  Commandments  :   (The    moral  Law:)    The  Statutes  :  (The  ecclefiaf- 
tical Law.)    yfnd  thejudgment  :  (The  temporal  Law  :)  Which  the  Lord 
your  God  commanded  to  teach  you. 

The  two  lad  Sorts,  namely,  the  ecckfiaftical  and  temporal  Law,  did 
oblige  xhtjews  alone  ;  but  the  Firft,  that  is  the  moral  Law,  or  the  Ten 
Commandments,  obliges  all  Men,  of  wliat  Nation  or  Profeflion  foever  \ 
and  that  under  Pain  ot  temporal  and  eternal  Punifhment.  Our  Saviour 
Jefus  Chrifl  chufes  out  of  thefe  Laws  the  Moral  Law,  and  giveth  us  in 
our  Text,  afhort  Summary  of  the  Ten  Commandments.  We  will  before 
we  come  thereto,  difcourfe" firft  of  the  other  three, Sorts  j  and  the  Heads 
of  this  Difcourle  will  be. 

First,  Of  the  natural  Law. 
Second,  Of  the  ecclefiaftical  Lazy. 
Third,  Of  the  temporal  Law. 
Fourth,  Of  the  moral  Law. 

Explanation  of  the  Text. 
J.  Of  the  natural  Law, 

The  natural  Law  Is  a  Knowledge,  that  God  did  in  the  firfl:  Creation 
print  in  the  Heart  and  Mind  of  Man,  and  plants  it  daily  in  the  Thoughts 
and  Hearts  of  every  one,  whereby  we  know  that  there  is  a  God,  whom 
we  mud   Honour  and  WorHiip  j  and  that  we  mufi:  do  Good  and  fhun 

Evil, 


i8S  Of  the  LAW. 

Evil.  It  is  called  a  natural  Law,  bccaufe  it  is  born  with  every  one  in 
their  Nature  j  and  without  any  foregoing  Inftruflions,  learns  us,  what  we 
Ihall  do  or  not,  and  confifts  moftly  in  thefe  Articles  according  to  the 
Scripture. 
Rom.  i.  20.  I'^^fif  That  there  is  a  fupreme  Being,  whom  we  muft  honour  and 
worfhip  ;  which  can  be  learned  of  beholding  the  vifiible  Things. 

Secondly^  That  we  muft  do  what  is  good   and  honourable,  and  Iliun 
what  is  evil  and  difhonourable. 
Rom.  li.  15.      Thirdly,  That   our  Conjcience  accufes  us  when  wc  do  evil,  and  excufes 

us  when  we  do  good. 
Rom.  i.  32.      Fourthly,  That  it  is  the  Judgment  of  God^  that  they  which  commit  evil 
are  worthy  of  Death,  not  only  do  the  fame,  but  have  Pleafure  in  them  that 
do  them. 
Mat.vii.  12.      Fifthly,  That  whatfoever  we  zvill  that  Men  fhould  do   to  us,  we  do 
even  fo  to  them. 

Upontheie  Articles.. is  our  Confcience  grounded,  which  fliews  us  in- 
wardly what  muft  be  done,  and  judges  all  our  Adlions  •,  if  we  do  good, 
our  Confcience  excufes  us,  but  it  v-'e  do  evil,  the  fame  accufes  us.  Wc 
have  therefore  no  need  to  feek  a  Tcftimony  of  our  A6lions  from  outward, 
for  we  have  the  fureft  Teftimony  inward  in  us,  and  we  muft  behold  the 
Admonition  of  our  Confcience  as  a  Voice  from  God,  and  it  can  well 
therefore  be  faid  :  He  that  is  not  afraid  for  his  Confcience,  is  neither 
afraid  for  God. 

This  natural  Law   is   alike  by  every  one,  who  is  by  his  right  Senfes  : 

For,  as   the  natural  Law   is  written    in  the  Heart  of  every  one,  fo  is  it 

alike  by  all.     St.  Paul  fays  therefore  of  the  Gentiles,  who   had  not  the 

Rom.  ii.  14.  Law,  that  they  by  Nature  do  the  Things  contained  in  the  Law,  and  having 

15.  not  the  haw',  are  a  haw  unto  thcmjelves,  and  pew  the  Work  of  the  haw- 

written  in  their  Hearts. 

God  has  planted  this  natural  Law  in  Man's  Heart  for  three  Reafons. 
\fl.  That  they  who  do  not  know  God  of  the  Word,  can  by  the  natural 
Aasxvii.27.  Knowledge  be  encouraged  to  feek  him,  if  happily  they  might  find  him. 
Rom.  i.  32.       idly.  That  worldly  Bufinefs  and  Converfation  can    be  kept  in  order, 
Rom.  u.  14.  and  they  that  do  not  know  the  Law  of  God,  can  have  a  certain  Rule  to 
'^"  live  after. 

^dly.  That  Idolaters,  and    all    they    who  fin    againft    their  own  Con- 
„         .         fcience,  fh'all  be  without  excufe.     Let  us  now  look  into, 
II.  The  Ecclefiaftical  Lav/.  . 

The  Ecclefiaftical  Lav*^  of  the  Jews  were  the  Satutes,  which  God  had 
given  to  i\\^Jews  concerning  die  ir  Ceremonies  and  Woriliip,  which  they 
were  to  obferve,  partly  that  they  fiiould  be  Figures  to  the  fpiritual  Things 
partly  that  they  fhould  fhevv  them  their  fpirituul  Uncleanefs,  and  partly 
that  they  ftiould  be  a  Guardian  into  Chrift. 

The 


Of  the   LAW.  J  89 

The  Things  which  God  had  ordered  to  be  obfervcd  according  to  tlie 
Law,  did  concern,  Firji^  the  Priefts  ;  Secondly,  the  holyPlaces  ;  Thirdly, 
the  high  Feaft  -,  Fourthly,  The  Sacrifices  •,  Fifthly,  The  Sacraments  5 
Sixthly,  concearning  cloathing,  eating,   wafliing,  and  others. 

17?,  Concerning  the  Pricft,  we  can  read  of  fully  in  the  third  Book  of 
Mcfds  called  Leviticus. 

idly.  The  holy  Places  were  two,  namely,  the  Tabernacle  in  the  Time 
of  Mofes,  and  the  Temple  in  the  Time  of  Solomon^ 

The  Tabernacle  in  the  Time  of  Mofes,  was  built  according  to  the 
Command  of  God  \  and  the  Defcription  thereof  Mofes  giveth  in  his 
Book  call' d  A^;/;«/^^rj-.  This  Tabernacle  lafted  until  the  Time  of  King 
Solomon,  who  built  likewife  by  the  Command  of  God,  a  Temple  in 
Jerufalem. 

^dly.  The   high   Feafl,  according  to   the  Law,  were,    the  Sabbath  Gen.  ii,  3. 
kept  holy  every  fcventh  Day  in  the  Week ;  the   new  Moon  Feoft,  when  P^^^  ^-"^'-"^'fj-  4' 
they  blew  with  the  Trumpets  j  xhtPaJchal  Feajl,  in  Remembrance  of  j.^"* 
their  Deliverance  from  Egypt ;  the  Penticojl  Feaft,  in  Remembrance   ofLcv.xvi!'2i! 
the  giving  of  the  Law  -,  the  Feaft  of  Atonement  •,  the  Feaft  of  the  blow- Lev. xxm:z^ 
ing  of  Trumpets  •,  the  Feaft  of  the  Tabernacles  ;  the   Feaft   of  Harveft,  Lev.xxi1i.40 
after  they  had  gathered   in  their  Fruits  •,  the  Feaft  of  the  Lmids-Refting-^l^^'  ^^"'' 
T'ear,  which  was  to   be   kept    every  feventh   Year  ;  the  Jubilee  Feaft ;  Exod.  xxiii, 
then  returned  every  One  to  his  PofTefTion  and  his  Family  ;  This  Feaft  was  10. 
kept  every  fiftieth  Year. 

The  Feafts,  according  to  the  Church  Ordinances,    were,  the  Feaft  of  ^ 
Purim,  in  Remembrance  of  their  Deliverance  from  Hamaii*s>  wicked  In-  Eilherix  16.' 
tention  •,   the  Feaft  of  the  Dedication  and   cleanfing  of  the  Altar  :  This  i  Mac.iv.59> 
Feaft  was  kept  holy,  and  cele-brated  in  the  Time  of  Chrift's  Incarnation ;  1°^"  •'^'-   v- 
The  Feaft  of  the  Victory  over  Nicanor.  2Mac.xv.36. 

4/^/)', .The  Sacrifices.;   they  were  many,  namely  •,  the  burnt  Offerings ,  j    ,  . 
which  were  to  be  burnt  with  holy  Fire  on  the  Altar  ;  the   Meat  Offer i fig  j^^y]  jj,  ,. 
of  the  Fruits  of  the  Earth  •,    the  Offering  of  Thankfgizing  ;  the  Stn-Of-  Lev.  iii.  i. 
fcring  of  Ignorance  ;  the  Trefpnfs  Offering  ;  the    Confccration  Offering  j  Lev.  iv,  5. 
the  Purification  Offering,    for    Women   and    others  ;  the  Reconciliation  E^od^^xxlx 
Oftering,  and  the  daily  0§ering.  22. 

5//;?/)^,    The  Sacraments  •,  thefe  were  two,  the  Circt7mcirion,    and  the  Lev.  xii.  1%. 
Eaiiler'Lamb.  ^f-  ^J-... 

6thly,  Concerning    cloathing,    eating,  wafhing  and  others,    we   can     "^^-^^'"^'S* 
read  of  in  the  Books  of  Mofes,  where  he  gives  us  a  plain  Defcription  of 
the  ecclefuftical  Law,  and  the  Ceremonies  of  the  Jewifh  Church.     All 
thefe  levitical  Ceremonies   and  Sacrifices,    were   alone  Figures  to  Chrift, 
and  are  therefore  no  more  ufed  in  the  New  Teftament,  fince  Jefus  Chrift, 
£0  whom  they  were  Figures,  is  come,  and  has  fulfilled  the  Law. 
Let  us  fpeak  alfo. 
III.   Of  the  temporal  Law. 

C  c  This 


igo  Of  the    L  A  W. 

This  Law  was  as  an  Appendix    to  the  moral  Law,  or  the  Ten  Com* 

mandments  -,  and  Mofes  gives  us  a  complete  Naration  and  Explanation 
thereof  in  his  Books  :  This  Law  is  hkewife  no  more  in  force,  in  the 
Time  of  the  New  Teftament,  except  fo  far  as  they  agree  with  the  natural 
Law  written  in  our  Hearts,  and  the  moral  Law,  or  the  Ten  Com- 
mandments.        Laftly,  we  will  difcourle, 

IV.  Of  the  moral  Law. 

The  moral  Law, ^commonly  called  the  Ten  Commandments,  is  no- 
thing elfe  but  an  Explanation  of  the  natural  Law,  and  was  given  pub-, 
lickly  on  Mount  Stnai^  to  the  Children  of  Ijrael^  atter  they  were  come 
out  of  Egypt'  It  was  written  with  tl.e  Finger  of  God  on  two  Tables  of 
Stone  ;  in  which  Law  we  can  fee  and  behold,  as  in  a  Glafs,  the  Corrup- 
tion of  our  finful  Nature,  how  we  ought  to  be,  and  what  we  ought  to 
commit  and  omit  •,  the  fame  obliges  all  Men  to  perfeft  Obedience,  both 
inward  and  outward,  and  threatens  the  TranfgrefTors  with  temporal  and 
eternal  Punifhment. 

None  fhould  think,  that  what  is  comprehended  in  the  Ten  Command- 
ments was  unknown  to  Men,  till  it  was  given  publickly  on  Mount  Sinai  \ 
no,  for  it  was  known  unto  them  from  tne  Beginning,  and  it  was  written 
in  their  Hearts  in  the  Creation,  fincc  Man  was  created  in  the  Image  of 
God,  which  confifts  in  Righteoufnefs  and  true  Holinefs :  And  we  may 
fee  this  Righteoufnefs  and  Holinefs  in  the  Ten  Commandments.  The 
Fore-Fathers,  who  lived  before  the  Law  was  given  on  Mount  Sinai^ 
knew  by  the  natural  Law  written  in  their  Hearts,  the  Will  of  God, 
whereby  they  could  regulate  their  Actions  and  Laving,  and  alfo  become 
pleafing  in  the  Sight  ot  God  •,  butfince  this  natural  Law  was  darkened  by 
.  the  Difobcdience  of  our  firfl  Parents,  and  tke  Nature  of  Man  was  become 

corrupted,  artd  inclined  to  evil  and  Mifchief  •,  therefore  it  did  pieale  the 
gracious  God,  to  give  this  moral  Law,  whereby  the  natural  Law  is 
become  enlightened  again  •,  and  we  can  learn  thereby  the  Will  of  God. 

Our  Saviour  gives  us  a  Ihort  Summ.^ry  of  the  Ten  Commandments, 
in  the  Words  of  our  Tex^,  wherein  he  divides  the  Ten  Commandments 
in  two  Tables,  and  reckons  to  the  firft  Table  the  Commandments,  which 
fpeaks  of  our  Love  towards  God  ;  and  to  the  fccond  Tables  them  which 
treat  of  our  Love  towards  our  Neighbours,  Chrift  calls  the  two  Tables, 
the  two  great  Commandments.  That  the  fourth  Commandment  is  the 
firft  in  the  fecond  Tabic,  we  can  prove  by  the  Words  of  St.  Paul^  when 
he  fays  •,  Honour  thy  Father  end  Mother^  which  is  the  firft  Command- 
•£ph.  vi.  2.  fiient^  with  Promife.  We  will  follow  the  Order  of  the  Ten  Command- 
ments,   and  give  a  fhort  F?.xplanation  of  them. 

^/he  Firft  Commandment . 

I  am  the  Lord  thy  God  ;  Thoujhalt  have  no  other  Gods  before  me.  In 
thi";  Commandment  is  not  alone  forbidden  all  forts  of  outward  Idolatry, 
but  alfo  the  trullingin  any  Thing  elfe  bq.t  the  living  God,  who  created 

Heaven 


•  Of  the   LAW.  191 

Heaven  and  Earth  t     And  this  Commandment  cvn   be  tranfgrefled   in 
manifold  Ways,   both  in  Words,  Thoughts  and  Deeds. 
The   Second  Commandment. 
T'hcti  pah  not  take  the  N^me  of  the  Lord  thy  God  in  vain,  for  the  Lori 
will  not  held  him  guiltlejs,  that  taketh  his  Name  in  vain.  Wc  can  tranlgrefs 
this  Commandment  in  three  Ways  : 

Firji,  With  our  Hearts,   when  wc  put   a  little  Value  on  the  Name  of 
God,  and  do  notconfider  rightly  the  great  BlefTing  we  have  of*  the  Ma- 
niteftation  ot  the  NaniC  of  God,  nor  acknowledge  the  fame  as  we  ought. 
Second^   W  ich  our  Mouths,  with  fwearing,  curfing,  blalpheming,  ly- 
ing,  and  enchanting. 

fhird,  with  our  Aflions  ;  when  they  who  are  placed  in  Authority,  not 
alone  kt  the  TranfgrefTors  of  this  Commandment  efcape,  but  alfo  have 
Pleafure  in  their  Doings. 

*rhe  third  Commandment. 
Remember  the  Sabbath  'Day.,  to  keep  it  holy.  The  Sabbath  Day  is  not 
inftituted  of  Men,  but  of  God,  and  is  therefore  called  the  Lord's  Day  : 
This  Commandment  we  can  tranlgrefs  with  abfenting  ouifelvcs  from  the 
publick  W^orihip  of  God,  and  with  negleding  the  gracious  Means  offered 
to  us  in  the  Word  of  God  and  the  Holy  Sacraments,  and  all  charitable 
Adions. 

The  Fourth  Commandment. 
Honour  thy  Father  and  thy  Mother^  that  thy  Days  may  he  long  npOH 
the  Land,  'which  the  Lord  thy  God  giveth  thee.  This  is  the  firft  Com- 
mandment in  the  fi^cond  Table.  Under  the  Name  ot  Father  and  Mother, 
mult  be  underftood  all  they,  who  are  in  Authority  over  us,  either  in 
Church  or  State. 

The  Fifth  Commandment. 
Thou  Jhalt  not  kill.     This  Commandment  defends   the  Life  of  our 
Neighbours,  and  can  be  tranfgrefled  in  Words,  Thoughts,  or  Deeds.    It 
defends  likewife  our  own  Life,  which  wc  neither  mud  deftroy,  but  feelt 
to  prTerve  ti:e  fame. 

The  Sixth  Commandment. 
Thcu  fhalt  not   cammit  Adultery.     This  Commandment  defends  the 
Honour  of  our  Neighbour,  and  can  likewife  be  tranfgreffed  in  many  Ways, 
in  Thoughts,  Words,  or  Deeds. 

The  Seventh  Commandment . 
Thou  fhalt  not  Steal.     This  Commandment  defends   the  Goods  and 
Fortune  of  our  Neighbours,  and  can  alfo  be  tranfgreffed  with  Thoughts, 
Words,  or  Deeds, 

The  Eighth  Commandment. 
Thou  fhalt  not  bear  falfe  Witnefs  againft  thy  Neighbour.     This  Com- 
mandment defends  the  Reputation  of  our  Neighbours,  and  we  can  tranf- 
grcfs  the  fame  in  many  Ways  with  Thoughts,  Words,  or  Deeds. 

Tbt 


■19«  Of  tie  L  A  W. 

T^he  Ninth  Co-mmnndment. 
"thou  JJjah    not   covet  thy  Neighbour's   Houfe.     This  Commandment 
forbids  the  aftual  Defire,   that  we  fliould  not  flrive  after  to  obtain   and 
gratify  our  evil  and  wicked  Defnes  and  LuRs. 

The  Tent:h  Commandment. 
Thou  /halt  not  covet  thy  Neighbour'^s  Wife,  ncr  his  Servant,  nor  his 
Maid,  nor  his  Ox,  nor  his  Afs,  nor  any  Thing  that  is  thy  Neighbour's. 
This  Commandment  forbids  the  original  Defire,  which  is  the  fecret 
Fault  of  the  Heart,  and  derives  from  our  inbred  Sin,  and  corrupted 
Nature, which  we  ought  to  endeavour  to  fubdue  and  refift. 

This  Law  given  of  God  on  Mount  Sinai,  and  repeated  in  the  New 
Tcftament  is, 

Firfi,  Holy.  The  Lord  faid  himfelf  to  Mofes  and  the  Children  of 
Ifrael  -,  Be  ye  Holy,  for  I  am  Holy.  If  the  Giver  be  holy,  then  muR 
certainly  the  Gift  be  holy  likewifc.  Befides,  it  inftru6ls  us  how  we  fhould 
live,  and  lerve  God  in  Holinefs,  not  alone  in  Adions  but  alfo  in 
Thoughts. 

Secondly,  The  Law  is  immutable.  God  is  immirtable,  fo  is  likewife 
'lukexvi  17  ^^'^  Law.     //   is   eafier  for  Heaven  and  Earth  to  pafs,  than  one  Tittle  of 
'  the  Law  to  fail. 

"     Thirdly.  The  Law  is  perfeft.    We  are  commanded  to  love  God  with 
all  our  Heart,  with  all  our  Soul,  and  with  all  our  Mind.  Hereby  we  can 
^  fee,  that  God  will  not  be  worfliipped  in  Eart  -,  but  herequircs  the  whole 
Man  both  Soul  and  Body. 
.-.         ..  Fourthly,  The  Law  is  fpiritual,  for   it   is  given  of  God,  who   is  a 

Spirit  ;  and  it  requires  of  us,  not  alone  outward  bodily  Obedience,  but 
alfo  inwardjy  fpiritual.  Luther  faid,  "  Every  Commandment  is  fo 
"  fpiritual, that  it  forbids  and  commands  not  alonethe  A6lion,  that  is,  the 
"  Branches,  Leaves  and  Fruit,  but  even  alfo  the  Defire,  that  is,  the 
'*  Root  and  Nourifliment."     Thereof  follows, 

Fifthly,  That  the  Law   is  impofllble  to  be  kept  now.   Who  can  love 
God  with  all  his  Heart,  withall  his  Soul,  and  with  all  his  Mind  ?  We  muft 
confefs  here  with  the  Mouth,  what  we  find  to  be  true  in  our  Heart.   That 
^Cal         I     ^^^  ^^^fi*  ^^fi^^^^  agaitiji   the  Spirit,  and   that   the  Law  of  our  Members 
■Rom.vii  23!  W(«r  againji  the  Law  of  our  Mind.     Therefore  have  all  the  Saints  pub- 
licity contefTed,  and    complained,  that  they    were  Sinners    before  God 
and   his  Tribunal  •,   and    it  is  certain,  that    where  Sin  is,  there  can  the 
Law  not  be  kept.     The  pious  Job,  of  whom  the  Spirit  of  God  teflifies. 
Job.  i.  I.      that    he   was  a  Man  perfect  and  upright,  and  one  thai  feared  God,  and 
tjchewedevil,  confefleth himfelf,  witiithefe Words,  hisownUnrighteoulnefs-, 
Jobix.  z,  3.  1  know  it  is  fo  of  a  Truth,  .but  how  fhould  Man  bejuft  with  God  ?  If  he 
will  contend  with  him,  he  cannot  anfiver  him  one  of  a  Thoufand.   Behold  he 
^      "^'^^'^^ putteth  noTruft  in  his  Saints,  yea,  the  Heavens  are  not  clean  in  his  Sight, 
how  much  more  abominable  and.  filthy  is  Man,  which  drinketh  Iniquity  like 

Water. 


Of  the  LAW.  i95 

Water.     The  Pfalmift  King  Bavid,  whom  the  Scripture  calleth  a  Man 

after    the  Heart    of   God,  confefleth   likewife  his  own  Unrightcoufnefs,  _^ , 

faying.  If  thou  Lord  fhouldejl  mark  Iniquities^  0  Lcrd,  whs  /hall   Stand  ?  pf^i'cvUii  2 

O  Lordenternot  into  Judgment  with  thy  Servant^  for  in  thy  Sight /hall  no 

Man  living   be  ju/iified.     His  Son  King  Solomon  maketh  the  fame  Con- 

feflion,  faying,  IVho   can  fay^  I  have  made  my  Heart  clean  ?  1  am  pure  P^'ov.  xx.  9. 

from  my  Sin.     Could  a    Man  fulfil  the  Law,  then  could  he  likevvile  be 

judified  and  faved  thereby  \  but  now,  byjhe  Deeds  of  the  Law.,  there  /hall  Kom. 'in.  20. 

no  Flejh   be  ju/lified.   Then  follows,  that  none  can  fulfil  the  Law  ;  And 

could  Man    keep  the  Law  perfed,  then  was  Chrifl  come  needlefs  in  the 

World,  to  procure  us  the  Righteoufnefs  of  God  •,  for,  what  the  Law  could  Cor.    v.  21 

not  do,  in  that  it  was  weak  through  the  Fle/h.,  God  fending  his  own  Son.,  Rom.vui.jjij 

in  the  Likenefs  of  finful  Fle/h.,  and  for  Sin  condemned  Sin  in  the  Lle/h^  that 

the  Righteoufnefs  of  the  Law  might  be  fulfilled  in  us. 

But  fince  Man  cannot  perfeftly  keep  the  Law,  why  then  has  God 
given  the  Law  ?  The  Reafons  thereof  are  following, 

ij^.  That  it  fhould  be  a  Bridle  on  Sin,  whereby  Sin  and  Wickednefs 
can  be  hindred,  and  the  Wicked  can  be  kept  in  awe  ;  that  they  fhould  not 
do  what  they  will,  and  pleafe  themfelves,  becaufe  the  Converfation, 
Modefly  and  Tranquility  of  all  Societies  fhould  not  be  difturbed.  Luther 
faid,  *'  The  firfl  Ufe  of  the  Law  is  to  fubdue  Wkkednefs  •,  for  the 
*'  Devil  reignethin  the  whole  World,  and  inftigates  Men  to  Wickednefs: 
"  Therefore  has  God  ordered,  Magiftrates  and  Authority,  and  has  given 
"  a  Law,  whereafter  the  Magiftrates  are  to- rule  and  govern,  and  hinder 
"  Wickednefs," 

idly.,  That   it  fhould  be  a  Glafs  wherein  we  can  behold  the  corrupted 
Nature,  which   lays  concealed  in  our  Flefh,  wherefore  the  Apoflie  St. 
Paul  fays,  in  feveral  Places  of  his  Epiftles  ;  By  the  Law  is  the  Knowledge  j, 
»f  Sin  :  The  Law  worketh  JVrath  :  The  Law   entered,  that  the  Offence  i^q^^'  ^y]  ^Z 
might  abound :  I  had  not  known  Sin  but  by  the  Law,  for  I  had  not  known  Rom.  v.  20. 
Lufl,  except  the  Law  had  faid,  thou  fholt  not  cvvet  :.  The  Scripture  hath  Rom.  yii.  7. 
concluded  all  under  Sin.     We  are   oftentimes  conceited,  and    imagine  m- 22^ 

that  we  are  Holy,  and  fay  like  the  Pharifees,  I  thank  thee,  O  God,  that. 
Jam  not  like  other  Men.  We  fhould  all  be  innocent,  and  juft,  thinking 
when  we  go  but  to  Church,  receive  the  Sacraments,  and  pradife  fuch 
outward  good  Actions,  that  we  are  good  Chrillians,  and  God  muft  be 
contented  with  us  •,  but  when  we  come  to  prove  ourfelves  by  the  Law, 
and  do  behold  ourfelves  in  the  clear  fhining  Glafs  of  the  Law,  then  do 
v/e  find,  that  all  our  outward  good  Aflions  are  but  Hypocrify,  and 
that  we  cannot  be  juftified  by  them.  God  requires  more  of  us,  namely, 
a  perfect  Obedience,  which,  although  we  cannot  fhew  it,  is  yet  required 
of  us,  fince  he  had  once  given  and  granted  full  Power  and  Strength  to 
Man  in  the  Creation,  which  our  firft  Parents  fhamefully  lofl  by  their 
Tranfgreflion. 

%dlj.  That 


i86  Of  the  LAW. 

%dly^  That  it  fliould  be  a  Rule  of  our  Life,  wherein  the  Faithful,  who 
are  regenerated,  are  infl:ru(^ed,  which  are  the  good  Adions,  that  they 
mud  do  in  order  to  become  well-pleafing  in  the  Sight  of  God  :  The 
wicked  and  hardened  Sinners  are  kept  in  awe  by  the  Law,  as  an  unruly 
and  wild  Horfe  by  the  Bridle,  that  they  fhould  not  do  and  a6t  according 
as  they  think  proper,  and  compleat  the  wicked  Defigns  of  Satan,  who 
goeth  round,  feeking  whom  he  may  devour. 

*the  Lord  raife  in  our  Hearts  by  his  holy  Spirit ^  a  true  Will  and  Defire^ 

to  walk  all  our  Life  'Time  on  the  Path  of  his  holy  Command,  and  that  we 

may  walk  here  according  to  his  Law  in  our  lmperfe5fion,  until  we  come  to 

full  Perfe^ion  in  his  Kingdom,  for  the  Sake  of  our  bleffed  Saviour,    Jefus 

Chrift.     Amen, 


R  M  O  N;  ^ 


Of  the     GOSPEL.  '95 

XIX.      SERMON. 

OF 

■'The      GOSPEL. 

The  Text  Romans,  I.   i6.    ver. 

^hf  Gofpcl  is  the  Power   of  God  unto  Salvation^  to  every  one  that 

belic'veth. 

I    NTRODUCTION. 

IN  the  Night  when  Chrift  was  born,  appeared  an  Angel  of  the  Lord 
unto  the  Shepherds  abiding  in  the  Field,  and  faid  unto  them  ;  Fear 
not^  for  behold^  I  bring  you  good  Tidings  of  great  Joy,  which  fhallii 
to  all  People  \  For  unto  you  is  bom  this  Day  o  Saviour.  As  we  can  read 
in  the  Gofpel  of  Luke  II.   lo,  and  i  r.  ver.  Point  your  Thoughts  here, 

1.  On  the  Perfon  who  brought  this  glad  Tiding.  It  was  an  Angel 
of  the  Lord,  without  doubt,  according  to  the  Opinion  of  the  old  Church 
Fathers,  the  Angel  Gabriel,  whom  God  had  ufed  for  the  Annunciation 

of  C  hrifl's  Conception.  This  Angel  appeared  not  in  fuch  Glory  as  Mofes,'^^^^-'^^^^'^' 

the  Skin  of  whofe  Face  fhin'^d  fo  when  he  came  down  from  Mount  Sinai,  ^^'  ^°' 

that  Aaron   and  the  Children  of  Ifrael  were  afraid  to  come  nigh  to  him  •, 

But   in   the  Glory  of  the  Lord,  wherein  laid  concealed  the  Perfon    of 

Chrift,  who,    although   born  now   in    the  greateft  Poverty  like  another 

Child,  wasnotwithftanding  the  eternal  Son  of  God,  the  Brightnefs  of  his^^^'^'  ^' 

Glory,  and  the  exprejs  Image  of  his  Perfon. 

2.  On  the  Words  of  the  Angel,   wherein  we  can  find, 

Firfl,  The  Introduftion  :  Pear  not.  It  is  no  Wonder  that  thefe 
Shepherds  were  afraid,  for  we  have  Examples,  that  even  holy  Men  have 
been  afraid  in  lurh  likeCafe»  Zacharias  was  a  Prieft,  who  was  executing 
his  Prieftly  Office  before  God  ;  but  when  an  Angel  of  the  Lord  appeared 
unto  him,  he  was  troubled,  and  fear  fell  upon  him.  This  Dread  toilows'^"^^  ^-  '"' 
Man  naturally,  and  is  occafioned  for  the  Sake  of  Sin-,  for  Sin  brought 
Fear  into  the  World,  as  we  can  fee  of  the  Example  of  our  firft  Parents, 
md   will    never  be  removed    before  Sin  is  removed  j  but    the  Lord  be 

D  d  praifcd. 


1 96  Of  thf   G  CSV  Eh. 

praifed,  who  has  caufed  it  fo,  th.it  we  have  no  Caufe  to  be  afraid ^  there- 
tore  faith  the  Angel,  in 

Secondly^  The  Preparation  :  For  behold  I  bring  you  good  Tidings  of 
great  Joy,  which  Jhall  be  to  all  people.  When  the  Glory  of  the  Lord 
appeared  on  Mount  Sinai,  in  a  thick  Cloud,  Smoke,  Thunder  and  Ligh- 
tning ;  then  became  the  Children  of  Jfrael  fore  afraid,  and  flood  afar  off*-, 

E.\od.xx.2c.  but  Mofes  faid  unto  them,  fear  not,  for  God  is  come  to  prove  you  :  The 
Fear  of  the  People  could  not  be  wholy  removed  by  this  Saying  •,  for  fiiice 
the  Lord  would  prove  them,  then  might  they  be  afraid,  if  they  were 
not  fully  prepared,  and  fo  holy  as  they  ought  to  be.  On  the  contrary,  the 
Ano-el  of  the  Lord,  who  appeared  h'ere  in  the  Glory  .of  the  Lord  removed 
all  Fear  and  Dread  fron\the  Shepherds  j  for  the  Lord,  would  not  prove, 

Ifa.  x\ix.  13.  but  comfort  them  :  They  had  therefore  Caufe  to  fay.  Sing  O  Heavens, 
be  joyful  O  Earth,  and  break  forth  into  ftnging  O  Mountain,  for  the 
Lord  hath  comforted  his  People,  and  will  have  Mercy  upon  his  afflicied. 
The  Hearts  of'  the  People  were  become  faint  under  the  Dominion  of 
the  Romans,    and  likewife  under  Sin,  and    the  Law.     In  the   fame  is 

Ifa  ix  4-  brought  a  good  Tiding,  whereover  they  fhould  be  rejoiced,  according  tg 
the  Joy  in  Harvefi,  and  as  Men  rejoice  when  they  divide  the  Spoil,  for 
the  Toke  of  their  Burden,  and  the  Staff  of  their  Shoulder^  and  the  Rod  of 
their  Oppreffor  is  broken  :  And  he  who  was  to  do  this,  was  now  born,  as 
3.  The  Tiding  of  the  Angel  fliews :  For  unto  you  is  born  this  Day 
a  Saviour  :  This  vjas  the  firft  Gofpel  of  Chrifl  preached  after  his 
Birth,  and  the  Meaning  thereof  is  thus  ;  "•  O  thou  miferable  and  lofl 
Mankind  be  rejoiced,  and  fear  not  longer,  for  this  Day  is  born  unto 
you  the  promifed  Seed  of  the  Woman,  who  fhall  fave  you  from  Sin, 
Death,  Dev.il  and  Hell^  and  reflore  again  to  you  the  Grace  of  God, 
and  eternal  Salvation."'  This  is  the  Meaning  of  the  Apoftle  St.  Paul, 
when  he  fays  in  our  Text,  the  Gofpel  is  the  Power  of  God  unto  Salva- 
tion, to  every  one  that  belicueth.  In  which  Words  are  laid  before  us- 
the  following  two  Heads  -, 
First,  JVhat  the  Gofpel  is. 
Second,  The  Power  of  the  Gofpel. 

Explanation  of  the  Text. 

I.  What  the  Gofpel  is. 

The  Gofpel  has  not  been  known  naturally  to  Men  as  the  Law,  but  it  is 
a  Miflery  concealed  by  God  from  Eternity,  and  would  never  have  been 
manifeflcd  if  Jdam  had  not  finned  ;  for  othervvays,  Jdam  had  enough  in 
the  one  Part  of  the  Heavenly  Dodrine,  namely,  the  Law,  which  he 
might  have  kept  eafily  ;  But  when  Jdam  became,  through  Difobediencc 
and  tranfgreffing  the  Law  and  Command  of  God,  unable  hereto,  then 
needed  he  another  Means  for  the  obtaining  of  everlafling  Salvation, 
which  is  the  Gofpel ;  This  we  can  prove  by  thefe,  That  God,  willing  to  be 

merciful 


Of  th:     GOSPEL.  197 

merciful  unto  Adam  and  his  Pofterity,  did  manifeft:  and  reveal  the  firft 
Gofpel,  of  the  Seed  of  the  Woman^  who  Jhould  bruife  the  Head  of  the  ^^e"-  ^Ji-  'S- 
Serpents  Afterwards  the  Law  and  the  Gofpel  was  always  preached  together; 
and  therefore  follows  the  Gofpel  in  order  after  the  Law  •,  that  they  who 
are  terrified  with  the  Thunder  and  Lightning  of  the  Law,  can  be  com- 
forted with  the  gracious  Promifes  of  the  Gofpel,  and  they  who  arc 
broken  in  their  Conlciences  by  the  Hammer  of  the  Law,  can  be  again 
cured  and  healed  by  the  Balm  of  the  Gofpel.     Obf^rve  here, 

Firji^   The  Signification  of  the  Gofpel.   It   fignifies  a  good  Saying,  or 
a  glad  Tiding-,    as,  when  an  Enemy  is  conquered,  and  there  is  Peace 
a   glad  Tiding  ;  as  we  read  of   the  Philifiins^  who publijhed  in  the  Houfe  iSam.xxxi.9 
of  their  Idols,  and  among  the  People^  what  a  glorious  Vidory  they  had 
obtained  over  Ifrael ;    for  the  Gofpel  proclaims  to  us  the  Vi6lory  Chrifl 
has  obtained    over  our  fpiritual   Enemies  ;  or,    when  the  Enemy,   who 
blocked  up  a  City  is  fled  away,  and  h:is  left  a  great  Booty  ;  as  happened 
in   the  Camp  of   the   Syrians  before    the  City  of  Samaria^    "which  was  ^  King T-i,  o 
found  out  by  the  four   leperous  Men,  who  therefore  called  that  Day  a 
Day  of  good  Tidings  ;  for  the  Gofpel  annunciates,  that  the  hellifh. Ene- 
mies, who  blocked  up  the  Souls  of  Men,  are -fled  for  Chrift,  who  hz^kd 
Captivity  Captive^  and  gave  Gifts  unto  Men  ;  or,  when  a  Father  receives  ^  u    ■ .    • 
News  of  a  Child  being  born  unto  him  ;  for  the  Gofpel  convinces  us,  that  ^l^.  '  x\\- 
unto  us  is  a  Child  born^  and  unto  us  is  a  Son  given,  who  has  given  Powtr  Ifa.  ix.  6. 
to  all  them  that  believe  on  his  Name,  to  become  the  Sons  of  God.      The  J"h'i'-  '2. 
Gofpel   contains  in   common  the  divine  Do6trine  comprehended  both  in 
the  Law  and  the  Gofpel,  but  in  particular  the  gracious  Preaching  of  Grace 
and  good  Tidings  of  Chrift,  and  of  his  Merits,  which  are  the  Forgivenefs 
of  Sins,   Righteoulnefs,  and  eternal  Life,  which  arc  offered  to    all    them 
who  believe  in  Chrift.     In  this  Way  have  the  Fathers  in  the  Old  Tcfta- 
ment    had    Chrift  in    Promifes,     Prophecies,    Sacrifices     and    Figures. 
Wherefore  the  Gofpel  is  defcribed    by  feveral 

.Secondly,  Names   in    the  Old   Teftament,  which    have    all  regard  to 
Chrift  and  his  Merits  :   As,  that  he  fliould  be  the  Seed  of  thelVoman  who  Gen.  ifi.  15. 
was  to  bruife  the  Head  of  the  'serpent  :  That  he  fhould  be  born  of  the 
Seed  of  Abraham,  wherein  all  the  Nations  of  the  Earth  fhould  behleffed  :  Gcn.xxii.ii? 
That  he  fhould  be  born  of  the   Tribe  o{  Judah,  unto  whom  the  gathering  q^.,,  ^|j  . 
of  the  People  fhould  be  :   That  he  Ihould  be  a  great  Prophet  like   unto  j^^.^^^  ^^.jl  ^ 
Mofes,  who  floould  fpeak  to  the  People  in  the  Name  of  the  Lord  :  That  he 
fliould  be  the  Immanuel,  that  is,  God  and  Man,   who  fhould  juftlfy  us,  ifa.  vii.    i^ 
and  bear    our  Iniquities  :   That  he  fliould  be  a  Rod  of  the  Stem  <9/^  Jeflfe,  ^^^  ^.^.j^j  f^\ 
and  a  Branch  of  the  Houfe  of  David,  who  ftiould  be  called  the  Lord  our  bun.  ix.  2+. 
Rightcoujnefs  :  That  he  was  to  finifh  the  Tranfgreflion,  and  to  make  an 
End  of  Sins,  and  to  make  Reconciliation  for  Iniquities,  and  to  bring   in 
everlafting  Highteoufnefs  :   That  he  fhould  be  a  Ruler  in  Ifrael  :   That  he  j^.^ 
fhould  fubdue  our  Iniquities,  and  cafi  our  Sins  into  the  Depth  of  the  Sea  7  ^lic.  vii,  19. 
That  he  fhould  be  the  Defire    of  all  Nations  :  A.  jujt  King  having  Sal-  Hag.  ii.  7- 

Z'ation  : 


198  Of  the   GOS?EL. 

Zach.  ix.  g.  vatlcH  :    A  Fountain   opened  for  Sin   md  Unckanefs  ;    And,  the  Son  of 
Z.ic.  xm.  I .  jiighteoufnefs  with  healing  in  his  fVings. 

Mai.  IV.  z.  ^^  ^^^  j^Tg^  Teftament  the  Gofpel  is  defcribed  with  plainer  and  clearer 
Mat  i  21  Words.  That  Chrift  is  a  Saviour,  zndfhall  fave  his  People  from  their 
Sins :  That  it  is  a  good  Tiding  for  the  Poor  in  Spirit,  and  Sinners,  for 
Mat.  ix.  13.  Chrift  is  come  into  the  World  to  call  Sinners  to  Repentance  :  Wherefore 
Mat.  xi.  28.  Chrift  calls  them  that  labour,  and  are  heavy  laden,  and  he  will  give 
Tohti  i  6  ^^^'^  ^^fi  '  ^^^^  h^-i^  the  Lamb  of  God,  who  bore  the  Sins  of  the  World : 
jonn  1.  30.    ^^^^    ^^   .^  ^^^  ^^^^^  Begotten  of  the  father,  full  of  Grace  and  Truth : 

John  iii!  1^6.  That  he  is  therefore  fent  of  God  into  the  World,  that  whofoever  believeth 

in  him,  fhould  not  perifh,  but  have  everlafting  Life:  That  he  is  the  Re- 

John  xi.  z6:furre5lion  and  Life,  he  that  believeth  in  him,    though  he  were   dead,  yet 

-^-  fhall  he  live,  and   whofoever  liveth  and  believeth  in  him  fn all  never  dit. 

Hereof  we  can  perceive,  that  the  Gofpel  is  of  a  heavenly 

Thirdly,  Origin,  and  is  come  from  God  ;  therefore  it  is  called  in  our 
Text,  a  Power  of  God.  The  All-knowing  God  feeing  from  Eternity 
that  Adam  and  Eve  fhould  fall  in  Sin  and  Tranfgreffion,  fore-ordained, 
Chrift,  who  is  the  Heart   and  Kernel  of  the  Gofpel,  to  be  a  Mediator, 

Eph.  i.  4.  ^"'^  ^^^^A  ^^  ^^  ^'■'^•>  ^"^  S^^^  "^  ^"  ^^"^'  ^°P^  of  eternal  Life,  before  the 
Tit.'i.  2.  World  began:  For  this  is  the  Gofpel  called,  2,  Mi  fiery,  which  was  kept 
Kom.  xv'i.z'^  Jecret  fince  the  World  began  :  A  Miflery,  which  from  the  Beginning  of  the 
Eph.  in.  9.  florid  hath  been  hid  in  God:  A  Mifiery,  which  hath  been  hid  from  Ages., 
and  from  Generations,  but  now  is  made  manifeft  to  his  Saints,  fiut 
although  the  Gofpel  is  from  Heaven,  yet  God  ufes  to  the 

Fourthly,  Preaching  of  the  fame.  Men  on  Earth.  In  the  Old  Tefta- 
ment the  Patriarchs  did  preach  the  Gofpel  according  to  the  Promife  made 
of  the  Seed  of  the  Woman,  and  the  Promife  made  unto  /ihraham,  that 
in  his  Seed  ffiould  all  the  Nations  on  the  Earth  be  bleffed.  The  Priefts  and 
the  Prophets  did  likewife  preach  the  Gofpel  of  Chrift  to  come,  the  Priefts 
in  their  Sacrifices,  which  were  all  Figures  to  Chrift,  and  the  Prophets 
in  their  Prophecies.  In  the  New  Teftament  the  Apoftles  and  Difciples 
did  preach  the  Gofpel,  firft  for  the  Jews,  and  afterwards  for  all  Nations  ; 
after  them  are  the  faithful  Minifters  and  Servants  of  God  called  and 
ordained  to  preach  the  Gofpel,  though  we  muft  not  forget  to  mention 
here  the  faithful  Servant  of  God,  Martin  Luther,  whom  God  did  ufe  in 
the  laft  Days,  to  cleanfe  the  Dodrine  of  the  Gofpel  from  all  human 
Traditions  and  Supcrftitions,  and  to  placeiton  theapoftolick  Candlefticks, 
that  it  fhould  fliinc  forth  again,  and  we. thereby  beinftrufted  in  the  right 
Way  to  Salvation.  We  may  therefore  well  apply  to  him  the  Vifion  of 
Rev.  xiv.  6.  St.  John  the  Divine  :  /  faw  another  Angel  fly  in  the  midfi  of  Heaven, 
having  the  everlafting  Gofpel  to  preach  unto  them  that  dwell  on  the  Earth. 
Of  the  foregoing  we  can  conclude. 

That    the  fame  Gofpel,  which  was  preached  in  the  Old  Teftament,  is 

the  fame  that    is  preached  now  in  the  Nev/  Teftament  -,  fo  that  all  they 

who  were  favcd  before  the  Incarnation  of  Chrift,  are  faved  through  Faith 

in  Jcfus  Chrift,  which  is  preached  and  manifeftcd  in  the  Gofpel.  By 


Of  the    GOSPEL.  299 

By  Faith  Abel   offered  unto  God  a  more   excellent  Sacrifice   than  Cain,Hcl^-  xl.  4. 
by  which  he   obtained  IFitnefs,   that   he  was  righteous^  God  tejiifying  of 
his  Gifts  :■  By  Faith  Enoch  was  trcnjlated^  that  he  Jhould  not  fee  Deatb,^^'^'   ^^-  ^' 
for  before  his  Tranjlation  he  had  this  Tejiimony,  That  he  pleafed  God  -   By  ^  ,      . 
Faith  Noah  became  Heir  of  the  Rightecujnejs,  which  is  by  Faith.     Our 
Saviour  fays  of  Abraham^  your  Father  Abraham  rejoiced  to  fee  my  Day,  johnviii,  56. 
and  he  faw  it,  and  was  glad  •,  namely,  in  Faith.  We  can  hereof  be  con- 
vinced, that  they  were  all  favcd,  and  died  in  Faith,  not   having  received  rkb.  xi.  13. 
the  Promifes,    but   having  feen    them  afar  off,    and  were  perfuaded   of 
them,  and  embraced  them,  for  without  Faith  it  is  impcffible  to  pleafe  God. 
The  Prophets   are    full  of  the  Doctrine  of  the  Gofpel  of  Chrift  :  They  ^^b-  xi-  6. 
tefiified   before   hand  the  Sufferings  ef  Chrift,  and   the  Glory,  that  floould^^^^'  *"  "* 
follow  :  They  all  gave  H^'itnefs  to  him,   that  through  his  Name,  whofoever 
believeth  in  him,  fhoidd  receive  Remiffion  of  Sins.     And  as  the  Prophets 
did  preach  of  Chrift  to   come,  fo  did  the  A'poftles  preach  the  fame  of 
him,  who  was  come,  not  for  the  Jews  alone,  as  in  the  Old  Teftament,, 
but  for  all  Nations,  and  over  the  whole  World. 

II.  The  Power  of  the  GofpeK 

Let  us  now  hear  of  the  Power  of  the  Gofpel,  fince  our  Salvation  is 
concealed  and  hid  therein.  If  we  would  have  the  Kernel,  we  muft  firft 
break  the  Nut.  The  Power  of  the  Gofpel  is  not 

Of  Eloquence,  like  the    worldly  Fhilofophical  Arguments,  whereby 
the  Ears  of  Men  can  be  tickled,  and  their  Hearts  be  perfuaded  to  believe, 
as   the  Orator  Tertullius   would  inform  the  Governor  againfl  Paul,    ^wJAasxxiv.  i. 
perfuade  him  to  believe,  that  Paul  was  a  pefliknt  Fellow,  and  a  Mover  ^y '^<-" -'^^Jv-  5- 
Sedition  :  The  preaching  of  the  Gofpel  is  not  with  enticing  Wcrds  of  Man^s     p 
Wifdom,  but  in  Demonfiration  of  the  Spirit,,  and  of  Power..    The  Power 
of  the  Gofpel  is  neither 

Of  the  Letter  -,  as  if  there  was  a  particular  Power  or  Virtue  in  the 
bare  Words  of  the  Gofpel  according  to  the  Letters,  againft  Calamities  and 
Misfortunes,  as  many  fuperftitioufly  imagine,  and  therefore  abufe  it,  ufing 
the  fame  to  their  Abominations.  Brentius  has  a  Comparifon  here  taken 
of  the  Hiftory  of  Efther,  That  zvhofoever,  whether  Man  or  Woman,  fhall  '  . 
come  unto  ths  King  into  the  inner  Court,  who  is  not  called,  there  is  one 
Law  of  his,  to  put  him  to  death,  except  fuch  to  whom  the  King  fJmll 
hold  out  the  golden  Scepter,  that  he  may  live.  This  Scepter,  although 
made  of  Gold,  had  no  Power  as  long  as  it  was  not  in  the  King's  Hand 
but  when  the  King  had  it  in  his  Eland,  and  held  it  out  to  the  Pcrfon 
who  approached  him,  then  was  the  Scepter  in  its  right  Ufe,  and  faved 
tliem  who  touched  it  from  Death.  Likewife  is  it  with  the  Gofpel,  when 
it  is  in  its  right  Ufe,  then  is  it  a  heavenly  Means,  whereby  the  Holy 
Ghoft  operates  in  the  Eleft  of  God,  true  Faith  and  Salvation,  But  the 
Power  of  the  Gofpel  is  godly,  and  is  grounded  on  the  Proniifcs  of  God, 
and  on  the  Merits  of  Chrift ;  is  operated  by  the  Holy  Ghoft,  is  received 

by 


2O0  Of  the    GO  ^?  "Eh.    . 

by  Faith,  is  fealed  by  the  Sacraments,  is  Hicwed-jn  feveral  godly  Effeds, 
and  ;s  conckiucd  of  the  final  Caufes. 

The  Promifcs  of  God  are  all  the  Scripture  Texts  called,  which  treat 
of  the  Grace  and  Mercy  of  God  towards  Sinners,  chat  he  wiils  not  their 
Death,  but  that  they  fliould  repent  and  believe  in  Chrift,  and  be  faved, 
and  obtain  everlafting  Salvation. 

Chrift  and  his  Merits  is  the  Kernel  of  the  Gofpel.  Under  the  Merits  of 

Chrift  niuft  be  reckoncti,  not   alone   all  Good  that  he  has  procured  for 

us  but  alfo    all  Evil    that  he  has  redeemed  us  from.      The  good  Things, 

which  Chrift  has  procured  for  us  are,  the  perfe6l  fulfilling  of  tlie  Law  in 

Rom.   X.  4.ourftead.:    For  Chrijl  is  the  End  of  the  Law  fcr  Righteoufnfifs,  to  every 

zCor.v.iS.  Qfig  ^h^t  l/eli.veth:  Reconciliation  unto  God,    God  hath  reconciled  us  to 

Johni.  12.    himfelf  by  Jejus  Chrtft  :  The  Adoption  to  Children,  as  many  as  received 

him^  to  thtm  gave  he  Fewer  to  become  the  Sens    of  God  :  The  Gift    of 

Q  ^  •  r  f.      ^^^  Holy  Ghuft,  becaufe  -ye   are  Sons^  God  hath  fent  forth  the  Spirit  of 

Rom.  V.  21.  his  Son  into  your  Hearts  :  And  the  eternal  Life,   GrG£e  reigneth  through 

Right eoufnefs    unto   eternal  Life  by  Jefus    Chri[t    cur  Lord :  The  Evil 

t  Cor.  V.  21.  wherc-from  Chrift  has  redeemed  us,  are  Sin  and  Inquitie.c,  God  hath  mede 

Rem.  V.  ic.  him  to  beSinfor  us  who.kne"ji  no  Sin,  and  the  Punifhmcnt  for  Sin,  for  if 

when  we  tzere  Enemies,  wewere  reconciled  to  God  by  the  Death  of  his  Son, 

Gal.  )ii.  13.    jnuchmore  heir,grcconciled,wefidouldhefavedbyhis  Life :  Chrifi hathredcemed 

^  •  "•  H-   ^^^  from  the  Curje  of  the  Law,  being  made  a  Curfe  for  us  :  'Through  Death 

Chrifi  dcftroyed  him,  that  had  the  Power  of  Death,  that  is,  the  Devil, 

TheHoiyGhoftis  powerful  by  the  Word  of  the  Gofpel  in  Man's  Heart. 
For  as  the  Manna  fell  down  with  the  Dew,  {o  is  the  Dew  of  the  Grace 
of  God,  and  the  Power  of  th.  H:;ly  Ghoft  mixed  with  the  Manna  of  the 
Gofpel,  and  it  is  therefore  called  in  our  Text,  the  Power  of  God  unto 
Salvation,  ts  every  cne  that  believeih. 

Faith  receives  the  Word  of  the  Gofpel,  and  in  the  Gofpel  the  Grace 
of  God,  and  Jcfi.s  Chrift,  with  ail  his  Merits  ;  which  we  can  fee  of  the 
Examples  of  the  Jews,  \\\\o  heard  the  preaching  of  St.  Peter  on  the 
Day  of  Pentecoft  ;.  of  the  Chamberlain,  Cornelius,  Lydla,  and  others. 

1  he  Sacraments  feals  and  confirm.^  to  us  thci'romifes  of  God  preached 
and  manifcfted  in  the  Gofpel  ;  for  all  what  is  promifed  in  the  Gofpel  is 
fealed  and  confirmed  by  the  Sacraments., 

Several  godly  Effefts  convinces  us  likewife  of  the  Power  of  the  Gofpel, 
namely,  that  it  reveals  to  us  the  Council  of  God  concerning  our  Salvation, 
and  is  therefore  called  the  Revelation  of  th:  Mificry  :  That  it  encreafes 
Faith  in  the  Heart,  and  confirms  the  fame,  and  is  therefore  called,  the 
Word  of  T'ruth  :  That  it  afTures  us  of  the  Grace  of  God,  and  Reconcilia- 
tion unto  God,  and  is  therefore  called,  -the  gracious  JVord :  That  it 
regenerates  us,  and  therefore  calk-d,  the  good  Seed :  That  ic  gives 
Knowledge  of  Sahation  by  the  RemiJJion  of  Sins,  and  therefore  called  the 
gecd  Word  of  Gjd :  That  it  affjres  us  of  the  Adoption  unto  Children, 
and  the  eternal  L>ife,   and  therefore  is  called,  the  IVord  of  Life  :   That  it 

o;ives 


Iviat. 

xi. 

24 

Rom. 

xvi 

7  Z 

John 

i    ' 

-_ 

Luke 

\v. 

22 

Mac. 

xiii. 

■37 

Luke 

i.  ; 

''  /  • 

Kcb. 

vi 

•   > 

Phil 

ii. 

1 5. 

0///j^    GOS  PEL.  201 

gives  Comfort,  and  Peace  to  the  Confciencc,  and  therefore  called,  /^Eph.  vi,  15. 
Gojpel  of  Peace  :  And  that  it  brings  us  at  laft  to  life  Everlafling,  and  is 
l\\iixdovtCd\\c'}^  the  Gofpel  of  Salvation.  Epb.  j.  13. 

The  fipal  Caufes,  why  the  Gofpel  is  made  manifefted,  and  revealed, 
are  the  Glory  of  God,  and  the  Salvation  of  Mankind. 

The  Glory  of  God  we  can  fee  in  the  Miracle  of  the  pcrfonal  Union  of 
the  godly  and  human  Natures  in  Chrill,  which  is  called  in  the  Scripture,. 
a  great  Mifiery  -,  and  likewife  in  his  great  Mercy,  that  he  would  rather 
give  his  only  Son-  to  die  for  us,,  than  that  we  Ihould  be  loft. 

The  Salvation  ot  Man  is  alfo  a  final  Caufe  of  the  Manifcflarion  of  the 
Gofpel  ;  for,   fince  we  could  not   be  iufl:ified  by  the  Law,   therefore  was 
God  fo  gracious  to  reveal  to  us  in  the  Gofpel,  his  fecrct  Counfel  concern- 
ing our  Salvation,  that  through  Chrift  is  preached  unto  all,  the  Forgivenefs  A&.i  viii.  3S, 
if  Sins,  and  by  him  all  that  believi  are  jufiified.     Thereof  we  can  fee  39« 
that  the  Power  of  the  Gofpel,  is 

Conditional,    and   the  Faithful  alone  have  good    thereof.     God  lets 
his  Gofpel  be  publifhed  for  all  Men,  and  it  is  his  ferious  Will,  that  all  1  Tim.  ii.  4, 
Men  fhall  be  faved,  and  come  unto  the  Knowledge  of  the  Truth.  And  he 
has  likewife  promifcd,  that  he  will  give  Power  unto  his  Word,  to  con- 
vert the  Heart    of  Men.      Chrift  is  a  Saviour  for  all,  and  the  Promifes 
of  the  Gofpel  are  univerfal  j  but  there  is  a  Condition,  by,  namely,  that 
we  fhould  believe.  The  Power  is  hid  and  concealed  in  the  Gofpel  like  the 
Milk  in  a  Woman's  Breafl,  but  Faith  muft  draw  it  out,  like  the  Child 
the  Milk   out   of  its  Mother's  Breaft  :  As  we  are  condemned  through 
Unbelief,  fo    are   we  likewife  faved  through  Faith.    Hereof  we  can  fee 
why  all  they  who  hear  the  Gofpel,  arc  not  faved,  but  the  moft  Part  are 
damned  -,  the  fault  thereof  is  not  in  the  Gofpel,  but  in  Men  themfdves,. 
who  will  not  obey  the  Gofpel,  nor  embrace  the  gracious  Means  offered 
in  the  Gofpel  •,  and  therefore  bccometh  the  Gofpel  to  them  through  their 
own  Difobedience  and  Unbelief,   the  Saviour  of  Death  unto  Death.  2.  Cor,  ii.  16. 

A.Ithough  the  Law  and  the  Gofpel  are  not  one,'  yet  arc  they  not  againft 
one  another,  but  they  go  as  Hand  in  Hand,  and  agree  in  Origin,  and 
in  the  final  Caufes. 

They  agree  in  Origin.  The  fame  Lord  and  God,  who  gave  the  Law,, 
has  likewife  given  tlie  Gofpel.  If  now  they  two  were  againft  one  another, 
then  would  follow  thereof,  that  God  was  againfl  himfclf,  fince  he  has 
revealed  his  Will  in  them  both. 

They  agree  likewife  in  the  final  Caufes.  TheDo6lrine  of  the  Law  and 
the  Gofpel  promife  us  both  the  everlafling  Salvation  ^  the  Law  through 
Works,  the  Gofpel  through  Faith,  for  what  the  Law  could  not  do,  /,;  Ro^^-^"'-3.4 
that  it  was  weak  through  the  Flefh,  God  fending  his  own  Son,  in  the  Like- 
^^P  (^f  f^^M  Flefh,  '  and  for  Sin  condemned  Sin  in  the  FlefJj,  that  the 
Righteoufnefs  of  the  Law  might  be  fulfiled  in  us,  who  walk  not  after  the 
Flefh,  but  after  the  Spirit  :  Yet  notwithftanding,  there  is  great  difference 
between  the  Law  and  the  Gofpel,  as  we  can  fee  of  the  following.      Firff, 


tot  Of  the    GOSPEL.  '    . 

,FirJf,'Of  the  Manner  of  Revelation.    The  Law  is  partly  known  by 
Rnm.  11. 1  J.  Nature,   fince  it  was  written  in  the  Creation  in  Man'* s  Heart  \  but  the 
John  1.   1 8.  Qofp-1   is    a  Mifterv    hid  for  human  Reafon,  but   declared  and  revealed 
cfthe  Son  of  God^  who  is  in  his  Fither*s  Bofom. 

Secondly^  Of  the  Subjed.  The  Law  prefcribes  good  Works  with 
Commands  and  Threatnings  •,  the  Gofpel  prefcribes  Faith,  that  we- by 
the  fame  muft  ci'ry'-'-xcp  Jcfus  Chrift,  and  by  him  the  Reiniffion  of  Sins, 
Jufl:ific.ition,andSalvaioT  -,  the  Law  commands,  the  Gofp.l  fhews  Reward: 
Thirdly,  Of  the  Conditions.  The  Hromifes  ot  the  Law  are  with  luch 
Conditions,  that  we  muft  fulfil  the  fame  in  all  is  Commands  and  not 
depart  therefrom  in  the  leaH-  :  The  Promifcs  of  the  Gofpel  are  of 
Grace,  and  will  be  fulHUed  if  we  will  but  receive  the  fame  through 
Faith,   and  beii'^ve. 

Fourthly^  Of  the   Effe6h.  The  Law  puniHies  and  terrifies  a  Sinner  •, 

the  Gofpel  publilhcrs  the  Forgivenefs  of  Sins,  and  with  powerful  Comfort 

raifes  up,  wherefore  it  is  called  the  Word  of  Salvation,  and  the  Gofpel  of 

Peace  ;  The  Knowledge  ot  the  Law  fliewsthe  Evil  of  Sin  -,  the  Comfort 

of  the  Gofpel  rejoices  the  Heart :  The  Law  is  a  Hammer,  which  breaketh 

down  the  finful  Hearts  •,  the  Gofpel  is  an  Ointment,  which  healeth  the 

wounded  Confciences. 

•iTim.  1.  9-      Fifthly^  O*-  the  Perfons.  T'he  Law  is  mad^  for  the  Lawlefs  and  Bifohe^ 

dient,  for  iheUngcdly,  and  for  Sinners^  for  Unholy  and  Prcpkane  -,  but  the 

Lukeiv.  iS.  Gofpel  muft  be  preached  to  the  Poor  in  Spirit,  and  to  the  brokenhearted, 

wko    ft-el  the  Wrath  of  God  in  their  Confciences,  and  are  afraid  thereof. 

It  is  very  needful   for  us  to  know   thefeDiftcrtnces  between  the  Law 

and  the  Gofpel,  ob  account  of  ihe  following. 

iT?,  In  the  Article  of  Juftification.  We  are  not  juftified  by  the  Law, 
for  that  is  Weak  through  the  Flcfh  •,  but  by  the  Gofpel,  which  is  a  Power 
unto  Salvation,  to  every  one  that  believeth.  The  Law  muft  be  preached, 
that  we  can  learn  thereof  to  know-  the  Works  which  we  ought  to  do, 
but  in  the  Work  of  Juftifieation  muft  we  know,  that  there  is  always  war 
between  the  Merits  of  the  Law.,  and  the  Grace  of  the  Gofpel,  tor  we  can 
deferve  nothing  with  our  good  Works. 

idly.  In  -tlu-  right  life  of  the  Keys  of  Heaven.  TheRemifHon  of  Sins 
fliall  not  be  procLimed  to  unconverted  Sinners,  but  on  the  contrary,  the 
Rom.  ii.  q.  Wrath  of  God  by  the  Law  •,  that  Tribulation  and  Anguifo  foall  be  ufon 
every  Soul  of  Man,  that  doth  Evil :  But  unto  rhe  Poor,  and  of  a  con'iite 
Spirit,  aP'.i  they  that  tiemble  at  the  Word  of  the  Lord,  Iball  the  gracious 
Proaiifes  of  the  Gofpel  be  proclaimed. 

Let  us  tharik  and  pra'fe  God  for  the  glad  Tidings  of  his  Grace  offered 
to  us  in  the  Gofpel,  and  let  it  be  cur  only  Comfort  In  all  yfff^iSfions,  and 
■at  Icijl  in  Death,  that  we  may  her£after  receive  the  eternal  Life  in  JlJus 
CLritl  our  bleffed  Saviour.      Amen. 

XX-.     S  E  R   M  O  N. 


Of  the  NEV/  ^nd  OLD  TESTAMENT.  20,^ 

XX.     SERMON. 

OF 

ne  OLD   and  NEW  TESTAMENT. 


The  Text,   Hebrews  IX.    15,   16,   17,   18,    19,  20,  ver. 

C/6r//?  is  the  Mediator  of  the  New  T^cfiamait^  that  by  Me  am  of 
Deaths  for  tht  Redemption  of  the  Tranfgrcfjiom  that  were  wider  the 

firjl  ^ejl anient^  they  which  are  called  might  recci've  the  Prowife 
of  eternal  Inheritance  :  For  where  a  Te/iament  is,  there  mufl  alfo 
of  Neceffty  be  the  Death  of  the  Teflator  :  For  a  Tejiatnent  is  of 

force  after  Men  are  Dead^  otherwife  it  is  of  no  Sti  eugth  at  all^ 
whilji  the  Tefiator  liveih  :  Whereupon  neither  the  firji  Tef  anient 
was  dedicated  without  Blood :  For,  when  Mofes  hadfpoken  every 
Precept  to  all  the  People^  according  to  the  Lais;,  he  took  the 
Blood  of  Cahes  and  Goats,  with  Water  and  fcarlet  Wool,  and 
Hsfcp,  and  fprinkled  both  the  Book  and  all  the  People,  faying, 
this  is  the  Blood  cj  the  Tejiamentj  which  God  hath  enjoined  unio 
you. 

Introduction. 

r"Tr*^HE  Lord  commanded  Afi9/^j  :  '^hou.  fioalt  make   two  Cherul^ims  Exod.xxv.it 
I        of  Gold,  of  beaten  Workjhalt  thou  make  them,  in  the  two  Ends  of 
the  Mercv  Seat  :  Thefetvvo  Chcrubims  were  Figures  to  the  two 
Teftamcnts,    which    we    call  the  Old  and  the  New.  The  firft  was  made 
with  x.\\Q.JeiJuifrJ  Nation,  the  latter  with  all  Nations  on  Earth  ;  the  Lord 
fpeaketh   himftlf  of  thcfc  two  Teftamenrs    by  the  Prophet  Jeremiah , 
faying,   Behold,  the  Days  come,  faith  the  Lord,  that  I  will  make  a  new  ]^r.xxx\.i\. 
Covenant  with  the  Hciife  of  Ifrael,  and  with  the  Houfe  of  Judah  ;  Not  3^'  33- 
according  to  the  Covenant  that  1  made  with  their  Fathers  in  the  Day,  that 
1  took  them  by  the  Hand,  to  bring  them  out  of  the  Land  (?/F.gypt,  which 
Covenant  oj  mine  they  broke ^  although  Iwas  an  Hujh and  unto  them,  faith  the 

E  e  Lord, 


2C4  Of  the  OLD  and  NEW  TEST  AM  E  N  T. 

Lord.  But  this  Po all  ht  the  Covenant  th^J  I  -will  make  with  the  Houfe  of 
Ifrael,  Jfttr  thcje  Bays,  Jaith  the  Lord,  I  zvillpiit  my  Law  in  their  in- 
ivard  Parts,  and  write  it  in  their  Hearts,  and  will  be  their  God,  and  they 
pall  be  my  People.  The  two  Cherub'uns  flood  over  the  Mercy  Scat, 
Tf'hich  v/as  the  Cover  over  the  Ark.  The  Ark  was  a  Figure  of  Chrift  ; 
the  two  Teftaments  have  likewife  regard  to  Chrift  :  The  Old  Teftament 
fnewcd  him  afar  olf,  and  to  come  ;  the  New  fhews  him  prefent,  and 
come  ;  ThcFaces^f  the  Chcrubims  looked  one  to  another  ;  thcOkl  and 
New  Teftament  hkewifc  look  one  to  another :  The  Old  Teftament  is  made 
manifeft  in  the  New  •,  and  the  New  lays  concealed  in  the  Old  ;  The  Old 
contains  the  Promifes  and  Prophecies  of  Chrift  ;  the  New  fhews  us  the 
fulfiling  of  the  Promifes  and  Prophecies  :  The  Old  is  illuftrated  by  the 
Nev/  ;  the  New  is  founded  on  the  Old  ;  And  the  fame  Jefus,  who  ap- 
peared often  in  human  Shape  to  the  Foic-Fachcrs  in  the  Old  Teftament, 
is  now  in  the  New,   manifefted  in  the  Fleih,  and  is  become  a  true  Man. 

God  ufed  to  give  Anfwer  from  between  the  two  Chcrubims.     Vv'e  cai 
find  godly  Anfwers  in  both  Tfftamcnts.     We  will  according  to    our 
■    '  Text,  fpeak  here  of  thefe  Two  Teftamcnts,  and  thereof  hear. 

First,  IVhat  the  Old  and  New  Tejiament  is. 

Si-coN'Dj  PFkerein  they  both  do  agree,  and  difagres. 

Explanation  ofthe  Text.  . 

1.  What  the  Old  and  New  Teftament  is. 

We  cannot  rightly  underftand  a  Thing,  except  we  know  before  Hand 
what  the  Words  fignifies.  Although  the  Teftament  according  to  the 
Word  has  feveral  Significations,  and  fignifies,  i_/?,  A  Covenant  made 
between  two   Parties,  which  comiprehends   what   muft  be   done,  and  is 

Gcii.xxi.  32.  confirmed  with  Oath,  Sacrifices  and  eating  together-,  -a.^  th?  Cs^venara 
of  Abraham  and  Abimeiech  :  idly.  The  Covanant  that  God  promifed 
with  Oath  to   fend  the  Mefliah   to  the  World,  ^hi^rdo^  Zach&rias  the 

Luke  i.  72.  Prieft,    fays  in  his  Song,  that  God  will  remember  his  holy  Covenant  -,  in 

Adtsui.  25.  j.^g^j.j  J.Q  j.1^-,5  did  St.  Peter  call  the  Jews,  Children  of  the  Covenant ; 
Q^dty,  The  Jaft  Will   of  a  Perfon  concerning  the  Difpofal  of  his  Eftate 

f  \  —  ^  among  his  Heirs  after  his  Death  ;  of  which  St.  Paulhy^,  a  Manx's  Cove- 
^  nant,  if  it  be  confirmsd,  no  Man  difannuleth,  or  addeth  thereto  :  Yet  not- 
withftanding  the  moft  agreeable  and  principal  Signification  here,  is,  that 
the  Teftament  fignifies  a  Covenant  between  God  and  Man,  wherein  God 
promifes  his  fpirkual  Gifts  unto  Men,  and  confirms  it  with  certain  Seals, 
whereby  Men  promife  and  oblige  thcmfelves  to  Obedience  ;  ■  Such 
TwoTeftaments  has  God  made  with  Men,  the  Firft  in  the  Old,  the  Second 
m  the  Nevvi  and  although  there  is  but  one  Faith,  one  Way  to  Salva- 
tion, and  one  Manner  how  to  be  reconciled  unto  God  ;  yet  is  there  Two 
Teftamcnts,  the  Firft  seceded  with  the  Jews  in  the  Old,  the  Second  with 
ail' Nations  on  Earth  in  the  New;  Which  can  be  proved  by  the  following, 

Firft,  Of 


Of  tk  OLD  ^nd  NEW     TESTAMENT.  205 

ft 

Firft,  By  Scripture  Texts,  which  fpcak  of  the  Two  Teftamcnts,  the 
Old  and  the  New  :  Behold  the  Bj.ys  come  faith  the  Lord ^  that  I  will]<^^^■^^^^^$^' 
make  a  new  Covenant  w'nh  the  Ihufe  of  Ifrael,  eind  with  the  Houfe  of 
Jiidah  ;  Not  according  to  the  Covenant,  that  I  made  with  their  Fathers 
in  the  Day  that  I  took  them  by  the  Hand^  to  bring  them  out  cf  the  Land 
of  Egypt,  mbich  my  Covenant  they  broke ^  although  I  was  an  Hujband 
unto  them,  faith  the  Lord  :  But  this  fhall  be  the  Covenant  that  I  will 
make  with  the  Houfe  ^/Ifrael,  After  thofe  Bays  faith  the  Lord,  I  will  put 
my  Law  in  their  inward  Parts,  and  write  it  in  their  Hearts,  and  will 
be  their  God,  and  they  fhall  be  my  People.  The  Two  Tellaments  arc 
mentioned  in  thefe  Words  '•,  the  Firft  made  with  the  Jews,  whom  God 
brought  out  of  the  Land  of  Egypt,  and  gave  his  Law  unto  them  on 
Mount  Sinai  :  This  Teftament  was  grounded  upon  the  Juftice  of  God, 
and  the  perfed  Obedience  of  the  Jews  :  The  Second  is  made  with  all 
People  on  Earth,  and  is  grounded  on  the  Mercy  of  God,  and  Faith  of 
Men. 

Secondly,  By  the  Names  which  is  given  to  thefe  Two  Tcftaments  : 
They   are   called,   the  Lefi  and  the  Better  •,  the  Letter  and  the  Spirit  -,  Heb.vii.  22. 
the  two  Covenants,  the   one  from  the  Mount  Sinai,    which  gendereth  to  ^cb.  vm.  *. 
Bondage,  and  the  other  from  Jerufalem,  which  is  above ^  and  gendereth  ^^  Gal^^iv^ii' 
Freedom.  26. 

The  Old  Teftament  was  a  Covenant  of  Command,  v/hich  God  made 
with  the  Children  of  Ifrael  Four  Hundred  and  I'hirty  Years  after  the 
Promife  made  to  Abraham,  when  they  were  brought  out  of  the  Land  of 
Egypt,  with  giving  by  his  Servant  Mofes  on  Mount  Sinai,  the  Laws 
whereafter  they  fhould  live,  and  promifing  unto  them  all  temporal  and 
eternal  BlefTings,  if  they  obeyed  and  fulfiled  the  Law  :  This  Covenant 
was  written  in  a  Book,  whereby  the  People,  did  promife  to  obey, 
and  to  live  accordingly  •,  whereupon  this  Covenant  was  coniirmcd  on 
both  Sides  with  the  Blood  of  Calves  and  Goats,  and  fealed  with  the  two 
Sacraments  ;  the  Circumcifion,  and  Eafter-Lamb."  The  Apoftledefcribcth 
this  Teftament  alfo  in  our  Text,  Neither  was  the  fir fl  Tejlament  dedicated 
without  Blood  :  For,  wh^n  Mofes  had  fpoken  every  Precept  to  all  the  ■ 
People,  according  to  the  Law,  he  took  the  Blood  of  Calves  and  Goats^ 
with  IVater,  and  fcarlet  Wool,  and  Hyffop,  and  fprinkled  both  the  Book^ 
and  all  the  People,  faying,  this  is  the  Blood  of  the  'Tejlament  which  God 
hath  enjoined  unto  you. 

ObfeTVc,  God  made  a  Covenant  before  with  Abraham,  of  which  he 
fpeaketh  himfclf  often  to  the  Children  of  Ifrael,  though,  when  there  is 
mention  made  in  the  Scripture  of  the  Old  Teftament,  thereby  muft  be 
underftood  the  Covenant  which  God  made  with  the  Children  of  Ifrael, 
after  they  were  brought  out  of  Egypt,  as  we  can  fee  by  the  Words  of 
Mojes,  when  he  faid  to  the  People  :  ^he  Lord  cur  God  made  a  Covenant  ^^^^  ^  ^ 

with        •  •  '3' 


ao6  Of  the  OLD  and  NE  V/  TESTA  MEN  T. 

with  us  in  Koreb  ;  the  Lord  made  net  this  Covenant  with  our  Fathers, 
hut  with  us,  even  us,  who  are  all  of  us  here  alive  this  Day. 

Bur,  that  we  may  better  underltand  the  Nature  of  this  Teftament,  we 
will  explain  it  with  the  Companion  of  a  Covenant,  fmce^the  Apollle  calls 
it  fo  in  our  Text  :  When  a  Covenant  fliall  be  ereded,  then  mufl:  there 
be  obferved  thefe  four  following  Articles,  i.  The  Perfons  who  make  the 
Covenant  with  one  another.  2.  The  Covenant  itfe If  in  all  its  Claufes  and 
Points.  3.  The  Confirmation  of  the  Covenant  with  Hand  and  Seal:  And, 
4.  The  Caufe  why  fuch  Covenant  is  made.  Thefe  four  Parts  are  all 
found  in  the  Old  Teftament. 

I.  The  Perfons  are,  on  one  Side,  the  holy  God,  whom  the  Apoftle 
calleth  in  the  foregoing  Verfe  before  our  Text,  the  living  God.  On  the 
other  Side,  the  Children  of  Ifrad,  whom  God  had  brought  out  of  the 
Land  of  Egypt.  Thefe  two  Parties  were  properly  concerned  in  this 
Exod  ^-xlv  8^°^^"^"^'  ^^  Mofes  faid.  Behold  the  Blood  of  the  Covenant^  which  the  . 
Lord  hath  made  with  you  concerning  all  thefe  Words. 

1.  The  Covenant  in  itfelf,   was  this  ;  That  God  gave  unto  them  his 

Exod.  xix.  5,  Law,  and  promikd  thereby,   If  ye  will  obey  my  Voice  indeed,  and  keep  my 

$.  Covenant,  then  ye  Jkall  he  a  peculiar  '■Treafure  unto  me  above  all  People  ; 

for  all  the  Earth  ■  is  mine,  and  ye  Jhall  be  unto  me  a  Kingdom  of  Priejls, 

and  an  h.ly  'Nation  :    That  is,  they  fliould  have  the  blefled  and  promifsd 

Land  of  C^;M(^;?  for   an  Inheritance  here,  and  eternal  Life  hereafter.    On 

,      .      the  other  Hand  did  the  Children  of  i/r^^/ promife,   and  fay,  All  that  the 

"'  Lord  hath  faid,  will  we  do,  and  he  obedient. 

3.  The  Confirmation  of  the  Covenant  was  :  That  Mofes,  who  was  a 
Mediator  between  God  and  the  Children  of  Ifrael,  wrote  all  the  Words 
of  the  Lord  in  a  Book,  and  facrificed  Oxen,  Calves  and  Goats,  and  took 
of  the  Blood  with  IVaUr,  fcarlet  Wool  and  Hyffop,  and  fprinkled  it  on  the 
Book,  and  on  the  People  for  a  ^ejlimony.  The  Words  Mo/es  ukd,  were, 

Exod  xxiv.8  Behsld  the  Blood  of  the  Covenant,  which  the  Lord  hath  made  with  you 
concerning  all  thefe  Werds  -,  in  general  the  Glory  of  God,  and  their  own 
Salvation  in  particular. 

4,  The  Caufe  why  God  made  this  Covenant  with  the  Children  o^  Ifrael, 
was,  that  if  they  were  obedient,  and  fulfilled  their  Part  of  the  Covenant, 
then  would  God  likewife  fulfil  his  Part  and  give  them  temporal  and 
eternal  BlefTings  ;  but  if  not,  then  fliould  they  exped  temporal  Curfc 
and  eternal  Damnation. 

All  this  had  regard  to  the  Covenant,  which  God  would  make  after- 
wards in  the  New  Teftament.  By  the  Blood  of  Calves  and  Goats,  was 
fignified  the  Blood  of  Chrift,  which  was  to  be  fhed  for  the  Ranfom  of 
the  whole  World  -,  ^hat  by  Means  of  Death,  for  the  Redemption  of  the 
*Tranfgrejfions  that  were  under  the  firji  Tefiament,  they  which  are  called 
might  receive  the  Promife  of  eternal  Inheritance, 

The 


Of  the  OLD  and  NEW  TESTAMENT.  ic; 

The  Meanirg  hereof  is:  That  as  the  Blood  of  the  Sacrifice  (in  Refpedt 
to  Chrift)  wliich  was  fprinkled  in  theOld  Tcftament,  could  redeem  Men 
of  theTranfgreffion  which.they  had  committed  under  the  Old  Teftamcnt; 
fo  fhould  tiiC  Blood  and  Death  of  Chrift  reconcile  the  Sins  of  all  them 
who  had  lived  under  the  Old  Teftament  before  his  Incarnation,  and  like- 
wife  of  them  under  the  New  Teftament  after  his  Incarnation. 

This  Covenant,  with  all  its  Laws  and  Ceremonies  are  now  at  an  End, 
and  do  not  concern  us  Chriftians,  for  it  ihould  not  laft  longer  than  till 
the  coming  of  Chrift,  as  the  Lord  faid.  Behold  the  Days  come^  faith  the  ]ev.  xxxi.3r. 
Lord^  when  I  will  make  a  new  Covenant  :  The  Apoftle  St.  Paul 
explaineth  this  word  New,  alfo  ;  In  that  he  faith  a  New  Covenant,  /^^  Hcb.viii.13. 
hath  made  the  firjl  Old.  Now  that  which  decayeth,  and  waxsth  Old,  is 
ready  to  vanifj  away. 

The  Moral  Law,  or  the  Ten  Commandments,  which  were  likewife 
made  a  Part  of  the  Old  Teftament,  is  neverthelefs  in  full  Force  in  the 
New  ;  for,  before  they  were  given  on  Mount  Sinai,  and  alfo  made  a  Part 
of  the  Old  Teftament,  they  were  written  in  the  Creation  in  the  Heart  of 
Men,  and  they  therefore  can  not  be  looked  upon  as  alone  belonging  to  the 
Old  Teftament  made  with  the  Jews,  but  alio  to  the  New  made  with  all 
People  and  Nations  on  Earth. 

The  New  Teftament  is  a  gracious  Covenant  made  by  God  with  all 
Men,  and  grounded 'on  Jefus  Chrift,  and  his  Merits,  who  put  away  the 
Old  Teftament,  and  ereded  a  New,  which  he  began  in  his  Baptifm, 
preached  and  proclaimed  in  his  minifterial  OfRce,  and  confirmed 'the  fame 
with  his  innocent  Blood  on  the  Crofs.  God  offers  in  this  Covenant  to  all 
Men  all  heavenly  and  fi^jiritual  Blcftings  in  Chrift,  namely,  the  Grace  of 
God,  the  Forgivenefs  of  Sins,  the  Holy  Ghoft,  Juftification  and  eternal 
Life  J  but  he  confirms  and  Seals  them  alone  unto  the  Faithful. 

As  there  was  four  Parts  in  the  Old  Teftament,  fo  is  there  likewife 
four  Parts  to  be  obferved  in  the  New,  namely, 

Fif'Jl,  The  Perfons  are  on  one  Side,  God  •,  and  one  the  other  Side,  the 
whole  World,  or  all  Men  in  the  whole  World.   The  Old  Teftament  was 
made  alone   with   the  Jews,  but   in  the  New  is  the  Grace  of  God,  that  r^-    .. 
hringeih  Salvation,  appeared  to  all  Men.  *     • 

Second,  The  Covenant  in  itlelf,  is  •,  That  God  has  fent  his  Son  into  the 
World,  and  offers  to  all  Men  in  the  fame,  his  Son,  his  Grace,  the  Forgivenefs 
of  Sins,  the  Holy  Ghoft,  Juftification,  and  all  the  Benefits  which  Chrift 
has  procured  with  his  Birth,  Sufferings  and  Death  •,  and  all  to  the  End,  that 
we  ftiould  have  the  eternal  Life  of  Grace.  Wherefore  God  demands 
nothing  elfe  of  us,  than  that  we  fhould  believe  and  be  baptifed  ;  where- 
by he,  that  is  baptifed,  promifeth  to  deny  the  Devil  and  all  Works, 
to  believe  in  God  the  Father,  Son  and  Holy  Ghoft,  and  to  live  a  godly 
Life. 

Third, 


2o8  Of  the  OLD  ^;2^NEW  TESTAMENT.       " 

Third,  The  Confirmation  is  made  with  the  own  Blood  of  Jefus  ChriH;: 
For  where  a  'Teftament  is,  there  mu(l  alfo  of  Neceffity  be  the  Death  of  tks 
Tejlator.  Hereto  was  the  Blood  of  Calves  and  Goats^  wherewith  the  Old 
Teftament  was  confirmed,  a  Figure  •,  wherefore  Chrifl  ufeth  in  the 
Inflitution  of  the  Lord's  Supper,  moflly  the  fame  Words  asAIofes,  only, 
that  he  callcth  his  Teftament,  the  New  Tejiament,  for  to  difcern  it  from 
the  Old  •,  and  he  mentioneth  his  Blood  inflead  o{  the  Blood  of  the  Sacrifices. 

Mat.x.xvi.28  Thefe  arc  his  own  Words  :  This,  (namely,  what  is  in  this  Cup,  and 
which  I  give  to  you,)  is  my  Blood  of  the  New  Tefiament.  As  Mo/es'& 
Words  fliould  be  underflood,  as  they  were  fpoken,  and  the  Blood 
wherewith  the  Old  Teftament  was  confirmed,  was  the  Blood  of  the 
Sacrifices,  and  not  a  Sign  or  Token  of  Blood  ;  fo  mufl  likewife  the  Words 
of  Chrill  be  underftood  as  they  are  fpoken  by  Chrift  himfelf,  namely, 
that  the  Blood  wherewith  the  New  Teftament  is  confirmed,  and  which 
is  given  in  the  Lord's  Supper,  is  not  a  Signification  or  Token  of  the  Blood 
of  Chrift,  but  the  Blood  of  Chrift  himfelf,  though  to  be  underftood  in  a 
•fpiritual  and  facr  a  mental  Way. 

Fourth,  The  final  Caufe  why  God  has  made  this  New  Teftament, 
is  on  the  Side-  of  God,  this  :  That  he  will  give  us  his  Grace,  the  Forgivenefs 
of  Sins,  Juftification,  and  at  laft  everlafting  Salvation.  On  our  Side  it 
is,  that  we  fliould  believe,  therefore  he  let  this  gracious  Covenant  be 
proclaimed  by  the  preaching  of  theGofpehto  all,  and  he  fealeth  and  con- 
firmcth  the  fame  in  the  Faithful  by  the  Sacraments  of  Baptifm  and  the 
Lord's  Supper  :  The  Jews  had  the  Promifes  in  the  Old  Teftament  of 
the  Land  Canaan,  and  the  eternal  Life,  but  they  fliould  obey  and  keep 
the  Law  :  We  Chriftians  in  the  New  Teftament  have  it  eafier,  for  there 
is  alone  required  of  ij^,  to  believe  in  Jefiis  Chrift,  and  rem.ain  ftedfaft  in 
this  Faith,  tTien  fhall  wc  be  faved  by  Grace  for  Chrift's  Sake. 

As  lov^ing  as  the  eternal  Life  is  to  us,  as  loving  muft  likewife  our  Faith 
be,  and  ^as  circumfpe6lly  ought  we  to  walk,  and  let  our  Faith  fliine 
forth  in  a  godly  Life,  not  with  Unbelief  and  Wickedncfs,  brake  the  Cove- 

Lukei. 74:75  "^1"'^?  but  honour  the  fcime,  2ii\<^  ferve  God  with  Fear  in  Hclinefs  and 
Righteoiifnefs  before  him  all  the  Days  if  cur  Life. 

God  will  on  his  Side,  never  brake  the  Covenant  -,  for  fo  faith  he  him- 

Ifa.  liv.  10.  felf  by  the  Prophet  Ijaiah  :  'The  Mountains  jljall  depart,  and  the  Hills 
he  removed,  but  my  Kindnefs  fhall  not  depart'  from  thee,  neither  fhall  the 
Covenant  of  my  Peace  be  removed,  faith  the  Lord,  that  hath  Mercy  on 
thee.  Princes  and  Lords  make  oiten  Covenants  with  one  another,  and  for 
a  little  Mifunderflanding,  and  fometimes  no  Caufe,  break  their  Covenants  : 
But  the  Covenant  of  God  ftands  unalterable  -,  and  even  if  we  through 
Frailty  or  Ignorance  break  the  Covenant  on  cur  Side,  yet,  when  wc 
repent  and  confcfs  our  Faults  by  Prayer  and  Supplications,  God  will 
remember    his  holy  Covenant.     Thereof  faith  the  Lord,  by  the  Prophet 

Jcr.  iii.  I.      Jeremiah,  If  a  Man  put  away  his  Wife,  and  fie  gceth  from  hinu  and  become 

another 


OJ  the  OLD  and  NEW  TEST  AM  E  N T.  209 

uncther  Ma}i  s^  Jhall  he  return  unto  her  c.gn'm  ?  Shall  nit  that  Land  he 
greatly  polluted  ?  But  thcu  haji  played  the  Hqrlct  with  many  Lovers,  yet 
return  again  unto  me,  faitb  the  Lord.  We  will  now  hear  the  ft'cond 
Part,  which  is. 

II,  Wherein  the  Old  and  New  Tellament  agree,  and  difagrce. 

Of  what  has  been  faid  before,  we  can  eafil)[  judge  wherein  they  both 
iigree,  and  difagree. 

They  agree  in  the  following  four  Articles. 
.  1.   In  the  Inftituter.  God  has  inftituted  and  made  them  both. 

2.  In  the  moving  Caufe  ;   namely,   the  Mercy  of  God. 

^.  In  the  Subjcd:.  The  Old  fhewed  us  Chrill  to  come,  the  New  iliews 
us  Chrill  come. 

4.  In  the  good  Promifes.  God  had  promifed  to  the  Jews,  if  they 
were  obedient,  all  temporal  and  eternal  BlefTings  :  God  promifes  to  us 
the  eternal  Life,  if  we  believe  in  Chrift.- 

They  difagrce  in  the  following. 

I.  In  the  Pcrfons  to  whom  they  were  given,  and  through  whom  they 
were  given.  The  Old  Tellament  was  given  alone  to  the  Jews  and  their 
Profelytes  :  The  New  is  given  to  all  of  what  Nation,  Country  and 
Language  foever,  if  they  will  but  believe,  and  be  baptized.  Mofes  was  a 
Mediatior  between  God  and  the  Children  of  Ifrael  in  the  Old  Tellament : 
Chrifc  is  Mediator  betv/een  God  and  Men  in  the  New  Tellament  :  As 
great  Difference  as  there  is  between  Mofes  a  Servant,  and  Chrill  the  Son, 
as  great  Difference  is  there  between  the  two  Teftamcnts. 

7.  In  the  Time,  Place  and  Manner.  The  Old  Tellament  was  given 
jull  after  the  Chldren  oi  Ifrael  were  brought  out  of  the  Land  of  Egypt : 
The  New  was  given  in  the  laftTime,  when  Chrill  came  into  the  World. 
The  Old  went  out  from,  Mount  Sinai  :  The  New  went  from  Jerufalem^ 
wherefrom  the  Apollies  were  fent  to  preach  the  Gofpel  every  where. 
The  Old  Tellament  was  given  with  terrible  Thunder  and  Lightning  ; 
The  New  was  given  with  Meeknefs  :  Chrill  did  preach  with  a  meek 
Spirit,  and  the  Holy  Gholl  was  fent  in  the  Shape  of  cloven  Tongues  like 
as  of  Fire,  and  as  the  ru flung  of  Wind. 

3.  In  Promifes.     St.   Paul  fays,  that  the  New  teflament  is  efiahlifhed  ]^^^\j,  viil.  6. 
upon  better  Promifes  than  the  Old  :  Not  as  if  the  Old  did  promife  alone 

earthly  and  temporal  Bieffings,  namely,  the  multiplying  of  their  Seed, 
the 'Lznd  Canaaj!,  and  the  Lm//V^/ Offerings,  (for  they  had  hkewife 
gracious  Promifes  which  lay  concealed  under  the  earthly  Figures ;)  but, 
that  St.  Paul  calleth  the  Promifes  of  the  New  Teflament  better  than  thefe 
cf  the  Old-.  Therevvidi  has  he  regard,  Firfb  to  the  Clearnefs  thereof  : 
The  New  Ihines  clearer  than  the  Old.  What  lays  concealed  in  the  Old 
under  dark  Figures,  is  revealed  in  the  New-,  therefore  is  the  Old  Tella- 
ment compared  by  the  Night,  and  the  New  by  the  Day,  that  as  the 
Moon  and  Stars  fhine  in  the  Night,  and  the  Sup  in  the  Day,    fo  did 

Mofes 


210  0/ rZ^^  OLD  ^«J  NEW  TESTAMENT.       ' 

Mofes  lliine  in  the  Old  Teftament  as  the  Moon,  and  the  other  Prophets 
as  the  Stars,  until  the  Son  of  Righteoufncfsrofeupinthe  New  Teftament  j 
and  did  lliine  over  the  whole  World  with  his  Doftrine  and  Miracles. 
Second,  To  the  Prefence.  Salvation  is  nearer  to  us  in  the  New  Tefta- 
ment, then  it  was  to  them  in  the  Old  :  We  believe  in  Chrift  already 
come,  they  believed  in  iiim,  who  according  to  his  human  Nature  was 
abfent,  and  afar  of  ;  they  had  him  alone  in  Hopes,  but  we  have  him  as 
between  our  Hands  j  Third,  To  the  Excellency.  The  Old  Teftament  had 
Promifes  of  fpiritual  Blcfftngs,  but  under  Condition,  that  they  fliould 
keep  and  fulfil  the  Law  perfedly  ;  whereto  the  Law  neither  promifed, 
nor  gave  any  Power :  But  the  Promifes  of  the  New  Teftament  flow  out 
of  meer  Grace  without  any  Condition  of  our  own  Merits,  or  Obedience. 
All  they  who  believe  n  Jefus  Chrift,  and  remain  ftedfaft  till  their  Lives 
end,  fhall  have  the  eternal  Life  ;  whereto  the  Gofpel  giveth  Power  by 
the  Afliftance  of  the  Holy  Ghoft-,  both  to  believe  in  Chrift,.  and  to  live 
according  to  the  Will  of  God. 

4.  In  the  Confccration.  The  Old  Teftament  was  confecrated  with  the 
Blood  of  Creatures,  as  Oxen,  Calves  andGoats  •,  but  theNev/  Teftament 
is  confecrated  with  the  precious  Blood  of  Jefus  Chrift  the  Son  of  God. 

5.  In  the  W^ritings.  The  Old  was  written  on  Tables  of  Stone  ;  but 
the  New  is  written  by  the  Spirit  of  God  in  Tables  ot  Flefli,  namely,  the 
•Hearts  of  the  Faithful. 

6.  In  the  Continuation.  The  Old  Teftament  ftiould  laft  until  the 
coming  of  Chrift,  who  ftiould  put  the  fame  away  •,  but  the  New  fhall 
laft  unto  the  World's  End,  according  to  its  officiating  Manner;  and  unto 
Eternity,  according  to  its  Powe?  and  Profit;  therefore  it  is  called  the  Blood 
of  the  everlafting  Covenant,  and  Chrift  is  called  a  Prieft  for  ever.  I  will 
conclude   this  Difcourfe  with   the  Words   of  St.  Paul  to  the  Helrews  : 

Hfcb  xiii  70  A^<7W  theGcd  of  Peace^  that  brcught  again  from  the  Bead  cur  Lord  Jefus, 

21,  that   ^reat   Shepherd  of  the  Sheep,  through   the  Blood  of  the  everlafting 

Covenant^  make  you  perfe^  in  every  good  Work  to  do  his  Will  \  working  in 

you,  that  which   is   well-pleaftng  iu  his  Sight,  through  Jefus  Chrift.     2"(? 

whom  be  Glory  for  ever  and  ever.     /Vmen. 


XXI.     S  E  R  M  O  N 


Of  REPENTANCE.  jii 

XXI.      SERMON. 

O    F 

REPENTANCE. 

The  Text,    2  Samuel,  XIL   13.    vcr. 

^^/ J  David  [aid  ww^o  Nathan,  I  have  finned  againfi  the  Lord: 
And  Nathan  y^j/V  unio  David,  Jbe  Lord  alfo  hath  put  away  thy 
Sifii  thou  fi: alt  not  die. 

I    NTRODUCTION. 

\\  TH'EN  the  Kingdom  of  Clirift  was  daily  expeded,  and  his 
■%J  coming  was  near,  that  he  fhould  proclaim  the  Gdfpel  of  his 
Kingdom  unto  ail  People,  then  came  a  lirtle  before,  John  the 
Eaptiil,  as  the  Forerunner  of  Chrift,  according  to  the  Prophecies';  and. 
preached  Repentance,  laying.  Bring  forth  Fruit  meet  for  Repentance. 
The  /Ix  is  laid  unto  the  Root  of  the  Trees.  -,  therefore  every  Tree^  which 
Iringeth  not  forth  good  Fruity  is  hewn  down,  a7id  cafi  into  the  Fire  :  as 
we  can  read  in  the  Gofpel  of  St.  Mntthezv^  111.  8,  and  10.  Verfes. 
Thefe  Words  contain  two'  Thirgs,  namtly,  i .  An  Admonition  to  Re- 
pentance,  and  2.   A  Threatenirg,  if  we  do  not  repent, 

I.  The  Admonition  to  Repentance  is  this,  Bring  forth  Fruit  meet  for 
Repentance.    The   Admonition   is    concerning    Fruits,   that   muft    come 
forth  of  Repentance  -,  for  Repentance  is  as   a  Tree,  w'hofe  Root  is  true 
Sorrow  and  Grief,  the  Leaves  are  hearty  C  onfefllon,  the  Flowers  are  the 
comfortable   Attribution   of  the  Merits   of  Chrift  by    a  true  F'aith,  the 
Fruits  are  Chriftian  Virtues  and  a  new  Life.     As  the  Tree  can  be  known 
by  its  Fruits,  fo  can  likcwifc  Repentiince  be  known  by  Works.   Tlie  Jews 
were  of  Opinion,  that  they  were  holy  enough,  and  that  the  Baptilm  of 
John  was  too   mean  for  them,  who.  were   of  a  noble  Branch  planted,    ^/rfal.Ixxx.  8. 
the  Vine  which  the  Lord  h-ad  brought  out  (p/'F.gypt.   Abraham  was  /j?.'^;>  Jolin  viii.39. 
Father^  they   were  the  Children  of  the  Prophets,   and  of  the  Covenant,  ^^^'^^  ^''.-  ^5- 
which  God  made  with  their  Fathers.   'r/'^_y  w^r*?  Ifraelites,  to  whom  per- 
taineth  the  Adoption.,  and  the  Glory,    and  the  Covenants,  and  the  giving 

Ff  of 


114  0/   REPENTANCE, 

of  the  Laii\  and  the  Service  of  God^  and  the  Promifes.  Eut  John  the 
Baptiji,  ihcws  them,  that  all  fuch  glorious  Leaves  without  Fruit  is  vain  t 
and,  if  they  would  become  well-pkafing  in  the  Sight  of  God,  then 
ought  they  to  bring  forth  Fruit  meet  for  Repentance.  A.  Tree  ftanding 
on  a  fruitful  Place,  and   not  bringing  forth  t  ruir,  is  good  for  nothing  : 

Mat. xxi.  19.  Our  Saviour  curfed  the  fruitlefs  tig-Tree.  Not  every  cne^  that  jaith 
unto  me,  Lcrd,  Lord,  fhall  enter  into  the  Kingdom   of  Heaven,  but  he 

Mat.  vn.  21. /^^^   ^Qfjj    fjjg  fj/jii  QJ  ^iy  Father,  which    is  in  Heaven.     God  requires 
.        Fruit  of  us,  therefore  has   he  planted  us.  JVho  planteth  a  Vinoard  and, 

Viovx^\\  ^^^^^^  ^^^^  of  the  Fruit  thereof?  Scknwhfays,  the  Root  cf  the  Righteous 
yeildeth  Fruit.  By  the  Fruit  we  can  dilcern  a  Saint  from  a  Hypocrite,  A 
Hypocrite  lias  fine  Leaves,  bit  the  Root  of  the  Righteousyieldeth  Fruit. 
The  Fruits  are  fure  Demonffrations  of  Faith.  God  requires  of  us  not 

John  xv.  8.  alone  Fruit,  butalfo  much  Fruit.  Herein,  fays  our  Saviour,  is  my  Father 
glorified,  that  ye  bear  much  Frui   ;  on  the  contrary  is  laid  and  made, 

2.  A  great  Threatening  on  the  Fruitlefs.  Jhe  yix  is  laid  unto  the 
Root  of  the  Trees,  and  therefore  every  Tree,  which  bringelh  not  forth  good 
Fruit,  is  hewn  down^  and  cafi  into  the  Fire.  By  the/\x  i^- underftood 
the  juft  Funifhment  of  God,  wherewith  he  punifhes  the  Wicked  and 
Unconverted,  and  fruidefs  Chriftians  -,  as  War,  llagucs.  Dearth,  Rimine, 
and  all  fuch  Calamities.  John  the  Baptifi,  fays,  that  this  Jx  is  laid  unto 
the  Root   of  the  Trees  ;  for  God  is   a  long-fuffering  God,     and  beareth 

Lukexiii.  7.  Jong-fufFering  with  us.  He  bore  three  Years  with  the  fruitlefs  Fig-Tree, 
and  fufFered  it  to  Hand  even  the  fourth  Year,  before  he  commanded  the 

Gen  vii  11.  Dreffer  of  the  Vineyard,  to  cut  it  down.   He  fpared  the  firft  World  One 

Gen.  XV.  16.  Hundred  and  Twenty  Years,  before  he  fent  the  Flood.  Fie  bore  Four 
Hundred  Years  with  the  Iniquity  of  the  /Imorites,    before  he   punifhed 

Jonah  iii.  4.  them.  He'gave  the  Ninevites  forty  Days  to  repent,  and  be  converted. 
But,  v/hen  the  Long  fuiTering  and  Forbearance  of  God  cannot  lead  any 
one  to  Repentance,  then  he  cutteth  him  in  his  Juftice,  though  not  intirely 
from  the  Root  •,  as  we   can  fee  of  the  Tree  in  Babylon  by  the.Propher 

Dan.  iv.  14.  Daniel,  whofe  Branches  were  cut  off.  the  Leaves  fijaken  off,  and  the  Frutts 

Hab.  iii.  ■2..  Jcattered  \  but  the  Stump  and  the  Roots  remained  in  the  Earth.  For  iri 
the  Midfi  oflVraththe  Lord  remembreth  Mercy.  If  we  will  not* be  moved 
and  repent  by  fuch,  then  follows  •,  That  every  Tree,  which  bringeth  not 
forth  good  Fruit,  is  hewn  down,  and  caji  into  the  fire.  When  the 
Long-fuffering  of  God  turns  to  V/rath,  then  is  there -no  longer  Salvation 
for  the  Tree  -,  the  everlifting  Fire  is  prepared  in  Hell,  for  all  fuch  fruit- 

Ifa.  Ixvi.  24.  j^fs  Xrees,  where  they  fhall  burn,  and  not  be  confumtd  :  Their  IVorm 
fhall  not  die,  neither  fhall  their  lire  be  quenched. 

That  we  may  not  be  like  Trees,  who  are  full  of  Leaves,  and  have  no 
Fruits,  let  us,  according  to  the  Example  of  David,  be  encouraged 
CO  Repentance,  and  out  of  our  Text  behold  the  Tree  of  Repentance. 

First, 


0/  REPENTANCE.  113 

FiR^T,  In  lis  Root. 
Second,  In  its  Branches. 
Third,  In  its  Fruits. 

Explanation  of  the  Text. 

I.  We  will  look  at  the  Tree  of  Repentance  in  its  Root: 

The  Heaven  is  free  from  Sinners.  Fcr  there  /hall  in  no  wife  enter  into  Rev.xxi.  27. 
it  any  Thing  that  defiletb.  If  we  imagine,  that  they  alone  who  have 
never  finned,  (hould  come  in  there,  we  would  ail  be  poorly  off  ;  But  it  is 
o-ur  only  Comfort,  that  the  Lord,  according  to  his  great  Goodnefs,  hath 
promifcd  Repentance  and  P'orglvcnefs  to  them  that  have  finned  again  ft 
him;  and  of  his  infinite  Mercy  hath  appointed  Repentance  unto  Sinner* 
that  they  may  be  faved.  This  Appointment  of  God  is, 

1.  Needful.  We  fall  through  Sin  and  Tranfgrefllon  out  of  the  Grace 
of  God  into  his  Wrath,  which  is  fearful  ;  we  depart  thereby  from  the 
Promifes,  which  we  made  in  our  Baptifm,  and  are  tranflated  out  of  the 
Kingdom  of  God's  dear  Son  into  the  Power  of  Darknefs  •,  we  loofe  our 
Peace  and  Reft  with  God,  and  like  wife  the  Holy  GhoJ,  and  become 
troubled  and  frightened  in  our  Confcience  ;  and  we  alfo  do  lofe  by  Sin 
and  Iniquity,  Faith,  Love,  Grace,  and  eternal  Salvation.  He  that  rightly 
confiders  this  miferable  Condition,  can  eafily  judge  how  needful  Repen- 
tance is.  Upon  Sin  follows  Punifhment,  both  temporal  and  eternal, 
from  which  nothing  can  help  us  but  Repentance  -,  which  is  the  only  Means  . 
v/hereby  we  can  come  again  into  the  Grace  of  God,  and  efcape  the  Puhifli- 
ment  of  Sin,  Sin  is  a  deep  Pit,  but  Repentance  is  a  Ladder,  whereby 
we  can  climb  out  of  this  Pit,  and  come  into  the  Grace  of  God.  Sin  is  a  . 
Lion,  but  Repentance  is  Sa^npjan^  who  by  the  Power  of  the  Holy  Ghoft, 
can  deftroy  this  Lion.  And  fince  we  fin  daily,  then  mufi  we  repent 
daily.     The  daily  Bread  is   not  fo  needful  for  our  Bodies,  as  Repentance 

is  for  our  Soul  ;    therefore    has  olir  Saviour   placed   thele  two  Petitions  ^ 
after  one  another.  Give  us  this  Day  our  daily  Breads  and  forgive  us  our 
Trefpaffes.  Repentance  ought  to  be  our  daily  Work. 

2.  It  is  of  Grace,  without  any  of  our  Merits,   W herewith  have  we  de- 
ferved  this  of  God,  that  he  has  been  fo  gracious,  and  appointed  Repen- 
tance unto  us  for  our  Good  and  Salvation.?  Hence  lliines  forth,  thiit  the  Lord  2  ?et.  iii.  9. 
is  Long-fuffering  to  US-ward,  not  willing  that  any  fJjould  perifh^  but  that 
allfhould  come  to  Repentance.      Befides,    God    lore-cometh  us  with    his 

Grace,  and  giveth  us  godly  Thoughts,  and  enlightens  the  Eye  of  our 
Knowledge,  fo  that  we  can  fee  our  Error,  and  thereof  be  convinced, 
and  ?.bhor  all  Sin  and  Evil.  As  one  who  in  the  Dark  goeth  into  a  Room 
full  of  poifonous  Vermin,  and  lays  himfelf  down  to  reft,  is  terrified,  and 
runneth  therefrom,  if  another  bringeth  in  a  Light,  whereby  he  can  be- 
hold his  dangerous  Condition  ;    fo  is  it  with  a  Sinner,  he  underftands 

F  f  2  not 


114  Cy^   REP  ENT  ANCE. 

not  of  himfclf  his  miferable  Condition,  before  God  through  his  Mercy 
and  Grace,  enlightens  him,  and  he  thereby  perceiveth,  his  miferable  Con- 
dition, a-nd  repents. 
Pfal  Ixxv  "       3'  ^^^^  Godly.  Repentance  r^w^//:>  neither  from  ihe  Eajl^  nor  from  the 
Wefi^  nor  from    the  Souths  nor  fr  >m   the  Mountains  in  the  Wildernefs  \ 
neither  is  it  wrought  after  Men *£  Will  in  their  Heart,  but  it  has  an  heavenly 
Origin.     God    himfell  is    the  effecting  Caufe  in  our  Repentance.     The 
Ezek.xxxvi.  Lord  faith  •himf;^lf,  by   the   Prophet  £2^^/?/ .-   A  neiv  Heart  alfo  will  I 
^  '  give  you ^  end  a  new  Spirit  will  1  put  within  ycu^    and  I  will  take  away 

the  ficny  Hearty  out  of  your  hlefh^  and  I  will  give  ycu  an  Heart  of  Fkfh. 
God  effecfts  th.e  Converfion  in  us  by  the  preaching  of  his  Word,  and  by 
his  Minifters. 

The  Word  comprehends  the  Law  and  the  Gofpel.  The  Eaw  terrifies 
our  Heart,  and  bringeth  Men  to  the  Knowledge  ot  his  Sins,  and  fhews' 
Jer.  xxlii=29.  us  the  Wrath  of  God  over  Sin  ;  and  is  therefore  compared,  by  a 
Hammar^  that  bree.keth  the  Rocks  in  Pieces^  and  by  a  two  edged  Sword, 
that  pierceth  through  the  Confcience,  The  Gofpel  effects  Faith  and 
Comfort  in  our  Heart,  in  pointing  out  to  us  JefusChrift  the  Mediator, 
who  has  fatisfied  tor  the  Sins  of  the  World  ;  and  in  affuring  us,  that 
God  wi!l  forgive  all  repenting  Sinners  for  the  Sake  of  the  Merits  of 
Chrift.     This  is  a  great  Comfort. 

The  Minifters  help  likevv'ife  to  promote  our  Converfion,  and  are  there- 

1  Cor.  iii.  9.  fore  called  Labourers   together   with   God,    and  Ambaffadors  for  Chrifi, 

2  Cor.  V.  20.  l^athan    was  fent   to  David,  Jnanias    to  Paul,  and  Peter  to  Cornelius, 
Ad.sxxvi.iS.  Paul  was  fent  to  the  Gentiles,  to  open  their  Fyes,  and  to  turn  them  from 

Darknefs  to  Light,  and  from  the  Power  of  Satan  unto  God,  that  they  jnay 
receive  Forgivenefs  of  Sins.  God  ufeth  alfo  Crols  and  AfPiiiflion  to  the 
promoting  .of  our  Converfion  -,  for  what  is  Crofs  and  Chaftifement  but 

aSam.xIv.-o  "^^^^^'^  preaching  of  the  Wrath  of  God  over  Sin.  As  Abfalom  did  fet 
on  Fire  the  Barley  Field  of  Joab,  when  he  would  not  come  to  him  ;  fo 
fends  God  hkcwife  Crofifes,  when  we  will  not  turn  to  him. 

4.   It  is  Univcrfal.   Repentance  is  not  for  David  alone,  neither  for  the 

,,      .  Righteous,    for  they  that  be  whole,    need  not    the  Phyfician.    But   God 

Aasxvii.-o'.  commandeth  all  Men  every  where  to  repent.  What  the  r'rophet  iV"<«/^^;/ 
faid  unto  David,  Thou  art  the  Man,  may  every  one  of  us  fay  unto  him- 

zSam.  xii.7.^^j|:^  Yhou  art  the  Man  that  muft  repent-  Every  one  put  with  M?/}j 
his  Hand  in  his  ov/n  Bofom,  and  he  fhdll  find  that  it  will  come  out  again 

Job  xiv.  4.  Icperous  •,  for  who  can  give  a  (Jean  of  an  Unclean  ?  A  contrite  Heart 
is  needful  andfuitable  for  rich  and  pcror,  high  and  low.  The  whole  Man, 
confiding  of  Soul  and  its  Faculties,  and  Body  and  its  Members,  mufb  all 
be  converted  :  The  Mind,  which  was  corrupted,  full  of  Darknefs,  Igno- 
rance and  Vanity,  muft  be  altered  and  become  inclined  to  God  and  the 
godly  Things  :  The  Will,  which  was  alone  inclined  to  Evil,  mufl:  alfo  be 
altered,    and  become  likewife   inclined  to  all  Good,  and  to-  obey,  and 

follow 


0/  REPENTANCE.  115 

follow  the  Commands  of  God.  Therefore  is  true  Converfion  defcribed  in 

the  Scripture    with  thefe  Words,  to  turn  from  Sin ^  [rem  wicked  Wnys^  ^'^^'^Z^ '>''^^^- 

jrom  Di>rknefs  to  Light,  and  from  the  Power   of  Satan  unto  God  -,   which  l^v   _  .. 

cannot  be  done  without  entirely  altering  the  Will  and  iV^ind.   The  Bo  dy  '  ^  ^^' 

with  all    its  Meriibers    are  fuil   of  Sin.   The  whole  Head  is  Jiik,  and  the '(si.  I  5,  6. 

whole  Heart  faint y  from  the  Sole  af  the  Foot  even  unto  the  Head,  there  is  no 

Soundnefs  in  it,  lutlFcunds  and  Brui/es,  andputrifying  Sores.    They  mud 

all   lliew  Token  of  Convcrfion  ;    the  Heart  muft   figh,  the  Eyes  mull 

weep,  the  Knees   muil  bend  down,  and  the  Mouth  muft  confefs  with 

David,   I  have  finmd  againfl  the  Lord. 

II.  We  are  to  behold  the  Tree  of  Repentance /«  its  Branches, 
We  can  lightly  conclude  hereof,  what  Repentance  is  in  its  Branches, 
namely,  a  fpiritual  Alteration  in  the  whole  Man,  efFecfted  by  the  Holy 
Ghoft,  by  the  Service  of  the  Law  and  the  Gofpel.  In  which  Alteration 
Man  dothferiou'ly  grieve  over  his  Sins,  and  defpaireth  not,  but  v/ith  a 
true  Faith  cleaveth  to  the  Promifes  made- in  the  Gofpel  concerning  the 
Forgivencfs  of  Sins,  alcne  for  the  Sake  of  Chrift,  whereafter  he  en-* 
deavours,  by  the  Grace  of  God,  .to  live  a  better  Life. 

The  Tree  of  Repentance  has  two  Branches,  namely,  Contrition  and 
Faith. 

Contrition  being  the  fir  ft  Branch  of  Repentance,  contains  thefe  fix 
following  Parts,  namely, 

Firft,  Knowledge  of  Sin.  None  can  rightly  repent  and  be  grieved  over 
his  Sins,  if  he  does  not  know  them.   A  Patient  cannot  be  grieved  over  his 
Sicknefs,  as  long  as  he  doth  not  know  that  he  is  fick.  The  Lord  requireth 
fuch  Knowledge  cf  repenting  Sinners.    AckncwUdge  tkine  Iniquity,  that  ]lv.  iii.   13, 
thou  hafi  tranjgreffed  againfi  the  Lord  thy  God, 

Secondly,  I'he perceiving  of  God's  Wrath  againft  Sin.  He  that  knows 
his  Sins  rightly,  perceivcth  at  once  that  he  by  his  Sins  has  provoked 
God,  and*  has  brought  the  Wrath  of  God  with  all  temporal  and  eternal 
Curie  and  Damnation  over  him  •,  for,  on  the  pleafing  Trees  of  Sin,  grows 
always  deceiving  Fruits  of  Funifnment. 

Thirdly,  Terror  of  Confcience.  He  that  feeleth  and  perceiveth  the 
Wrath  of  God,  muft  certainly  be  terrified  in  his  Confcience,  for  the 
Check  of  Confcience  is  a  Poft-crrant  from  the  Juftice  of  God,  and  is 
therefore  called,  fpiritual  Poverty,  fpiritual  Captivity  and  Bands,  and 
hearty  Sorrow. 

Fourthly,  Submiftion  for  the  Majefty  of  God.  He  that  knoweth  and 
linderftandeth  how  greatly  he  has  provoked  God,  which  is  the  higheft 
Good,  and  the  greateft  Majefty,  humblcth  himf:lf  before  God  •,  fince  he 
perceiveth,  that  it  God  would  do  with  him  according  to  his  Juftice  and 
Power,   he  woald  be  deftroyed  in  a  Moment. 

Fifthly,  Confeftion  of  Sins.  He  that  rightly  knoweth  his  Sins,  and 
repents,  will  certainly  confefs  with   the  Mouth  as  David,   I  have  finned 

againfi 


2i6  0/   REPENT  AN  CE. 

agahft  the  Lord.  God  requires  fuch  ConfefTion  of  all  repenting  Sinners, 
X  John  i,  9.  and  promifes  Forgivenefs,  //  we  confefs  cur  Sins.,  he  is  faithful  and  jujt 
to  for  give  us  our  Sins,  and  to  clean  fe  us  from  all  Unrighieoujnefs. 

Sixthly.,  Hatred  and  Averfion  for  Sin.  He  that  feriouriy  repents, 
and  perceiveth  how  he  has  provoked  God,  and  has  brought  the  Wrath 
of  God  upon  himfelf,  he  "has  afterwards  Averfion  and  Hatred  to  Sin,  and 
abhors  to  do  the  leaft  Wickednefs,  or  any  Tiling  againft  the  Command 
of  God, 

In  thefe  fix  foregoing  Parts  confifl:  a  true  Contrition,  which  cannot  be 
effected  of  Men  by  their  own  natural  Power,  but  the  Holy  Ghoft  mufl: 
efFcdl  the  fame,  or  clfe  it  is  but  a  hypocritical  Converfion.  For  there  is 
great  difference  between  a  true,  and  a  hypocritical  Contrition.  A  true 
repenting  Sinner  looketh  moftly  to  God,  whom  he  has  offended,  and  is 
grieved  tnereover  :  A  Hypocrite  feekethmoft  to  human  Laws,  Judgment, 
and  Punilhment,  and  is  afiTaid  therefor.  A  true  repenting  Sinner 
knoweth  not  alone  his  outward  Crimes  and  Sins,  but  alfo  the.  fecret  Fauhs 
of  his  Heart  :  A  Hypocrite  beholdeth  alone  his  outward  Wickednefs, 
and  if  he  finds  none,  he  conceits  himfelf  to  be  innocent.  A  true  repent- 
ing Sinner  looketh  not  alone  on  the  temporal  but  alfo  eternal  Punifhment, 
and  is  affraid  therefor  •,  but  he  is  rifen  again  by  Faith  in  Chrift  :  A  Hypo- 
crite is  alone  affraid  for  temporal  Punilhment,  and  if  the  eternal  enters 
into  his  Thoughts,  it  bringeth  him  often  into  Defpair. 

But,  that  none  fhould  think  that  fince  Contrition  is  the  Effe6l  of  the 
Holy  Ghoft,  he  muft  not  be  concerned  thereabout,  but  leave  it  entirely 
to  the  Holy  Ghoft,  (who  knows  his  ov;n  Time  and  v/ill  efteft  it  when  he 
fees  fit,)  and  that  in  the  mean  while  he  mayhve  as  he  pleafes  :  he  muft  learn 
to  know,  that  the  Holy  Ghoft  worketh  true  Repentance  in  Men,  though 
not  without  Means,  but  by  Means,  to  wit,  by  the  Preaching  of  the  Law-, 
whereby  he  fhews  us  our  Sins,  knocketh  on  our  Hearts,  as  with  a 
Hamhier,  and  lays  the  Wrath  of  God  before  our  Eyes.  As  the  Child- 
cren  of  Ifrael  were  terrified  in  the  giving  of  the  Lav/,  and  were  affraid 
of  the  Thunder  and  Lightning,  and  the  iounding  of  Trumpets,  and  the 
Voice  of  God,  fo  that  they  not  alone  removed  far  off,  but  even  faid, 
Exod  XX  iG  ^^^  ^"^  ^^^  fpsak  with  us,  kjt  Wf  die  ;  fo  likewile  is  a  true  repenting 
Sinner  terrified  by  the  Preaching  ol^  the  Law.  Thereupon  follows  the 
inward  Teftimony  of  the  Confcience,  which  accufes  and  condemns 
them.  The  Holy  Ghoft  ufeth  often  the  Examples  of  God's  Vengeance 
and  Wrath  over  Sin;  as  the  fiift  World,  Sodom  and  Gomorrah.,  Jerufalem., 
yea,  even  the  Son  of  God  himfelf,  who  is  the  greateft  Example  of  God's 
Vengeance  over  Sin. 

Faith    is  the  fecond  Branch  on  the  Tree  of  Repentance,  and  compre- 
hends thefe  three  following  Parts,   namely, 

Firji.,  Knowledge-,  thatweknowby  God's  Word,  Jefus  Chrift,  accord- 
John  xvii.  c.'"g  fo  his  Peifon  ard  Office?,   This  is  Life  eternal.,  that  they  might  know 
thee  the  only  true  God,  and  Jefus  Chrift,  whom  thou  haft  fent.      Secondly, 


Of  REPENTANCE.  117 

Secondly^  Confcrt,    that  we  not  alone  know   by  the  Word    of  God, 
Vv'hat  Jefus  Chrift  is  according  to  his  Perfon  and  Ollices,  but  likewiJe 
confent    in   the  fame,  and  acknowledge  the  Hime  to  be    true,    which   is 
called    in    the  Scrij^tiire,    tht  Obedience  of  Faith  :  The  fFord  mixed  with  ^^'^■^^'^•'2^- 
faith,  and  a  fure  Demonjlration. 

Thircly,    A    fincere  and   hearty  embracing  of  Chrift  and  his  Merits  : 
For  fince  Chrift  and  his  Merits  are  gracioufly  offered  unto  us  in  theGofpel, 
on  God's  Side,  then    it  is  juft,  th.it  we  on  our  Side  embrace  and  receive 
him  with   a  true  Faith  ;  and  then  it  can  be  faid,  Whofoever  believeth  on  Rom.  x.  n. 
him^  Jljall  not  he  ajhamed^ 

In  cheie  three  Parts  confift  a  true  Faith  ;   but  the  laft  Part  is  the  moft 
Principal.   For  there  is  none  among  Chriftians,  who  does  not  know  Chrift, 
who  he  is  according  to  his  Perfon  and   Office,  and  acknowledges  it  to 
be  true  what  is  written  of  him  :   But  there  are  tew,  who  embrace  him  and 
his  Merits  -,   which  we  can  fee  by  their  Living.   By  a  true  Faith  muft  be  a 
new  Obedience,  whereby  aChriftian  provcth  his  Converlion  to  be  fincere. 
New  Obedience  confifts  in,  to  hate  Evil,  and  to  ftrive  after  Good.    This 
is  called   in   the   Scripture,    Crucifying  of  the  Fleflo^   and  the  renewing  of 
the  Spirit.    We   muft  firft  crucify  our  Flefli,    and  all  its  Lulls,   and  then - 
be  daily  renewed  in  the  Spirit ;  and  when  the  old  Man,  the  old  Adam.,  is 
crucified  and  overcome,  then  the   new  Man  receivcth  Life  in  us  ;    and 
therefore,  fincc  the  old /iW^warifcsfo  often  again  in  us,  fo  that  thereisalways 
fVar  between  the  Flejh  and  the  Spirit^  it  ought  to  be  our  daily  Work,  and  ^^'-  ^-  ^7- 
we  fhall  be  alTitled  herein  by  the  following,  namely,  i.  By  hearing,  reading, 
and    meditating  on  the-  Word  of  God  •,  for  it  is  the  Hehnet  of  Salvation,  P^l^   ^    j., 
and  the  Sword  of  the  Spirit  •,  and  it  is  like  the  Tower  of  David,  builded  Caat.  i'v.  4! 
for  an  Armorv,    whereon  there  hang  a   thoufand  Bucklers.,  all  Shields  of 
mighty  Men.     2.   By  fubJuing   the    firft  wicked  'thoughts.     When  any 
evil  Thought  arifes   in  our  Fiearts,  we  ought  not  to  harbour  them,  but 
fubdue  and  refift  them.     We  cannot  hinder  a  Bird   from  frying  over  our 
Head,  but  we  may  from  lighting  thereon,  and  much  more  from  making  a 
Neft  among  our  Hairs.   Bad  Thoughts  are  as  the  Serpents  Root,   whereof  \\d..  xiv.  29. 
Cometh  a  Cockatrice,     3.   By   ftiunning  all   Opportunities.     Fie    that  will 
guard  himfelf  from  Sin,    muft  likewife  fliun    all  Opportunities   of  Sin  : 
He  that  cometh  too  nigh  to  the  Fire,   will  burn  himfelf. 

III.    We  fhould  behold  the  Tree  of  Repentance  in  its  Fruits. 

As  David's  Repentance  was  true  and  fincere,  fo  had  he  the  Fruits 
thereof,  and  receives, 

Firfi,  The  Forgivenefs  of  Sins.  The  Prophet  faid  in  our  Text,  the  Lord 
hath  put  away  thy  Sins.  We  mull  not  underftand  it  {0,  as  if  there  (liould  not 
be  found  any  more  Sin  \nDavid;  but  that  his  Sins  fiiould  not  be  reck'  ned  unto 
him  to  Damnation.  The  Word,  put  away,  has  regard  to  Chrift  who  has 
born  all  our  Iniquities.  This  is  the  firft  Benefit  wii  hav^  of  ConvjrUon,  that 
we  receive  the  RemilTion  of  Sins.  As  the  Prop!. et.V^//'^;;;  Li.\  tn  Dav/d'm 
God*s  ftead,  The  Lord  hath  put  away  thy  Sins,  foGod  forgiveth  yet  daily  all 

rep.nting 


ii8  0/   RE  PENT  ANCE. 

Mark  ii.  7.  repenting  Sinners  their  Sins,  in  the  Abfolution,  through  the  Mouth  of  his 
Servants;  for  none  can  foi  give  Sins  ot  their  own  tower  but  God  only. 
Therefore  faid  not  the  Prophet,  /  have  put  aijuny  thy  Sins^  but  the  Lord. 
Should  any  one  a{k,  how  God  annunciates  the  Forgivenefs  of  Sins  ? 
He  muft  know,  that  God  did  it  himfelf  to  yf^^rm  and  ^I'c',  and  ufvth 
afterwards  the  Prophets  and  Priefts  in  the  Old  Teftament  :  But  in  the 
New,  Chrift  did  it  himfelf  in  the  Time  ot  his  Incarnation,  and  afterwards 
gave  fuch  Power  to  his  Difciples.  But  now,  God  ufeth  the  Minifters  of 
the  Gofpel  thereto,  and  has  therefore  given  unto  them  the  Keys  of 
Heaven.  They  are  Men  in  their  Perfons  as  others,  but  in  their  Office 
1  Cor.  IV.  I.  j..{^gy  ^pg  ^n^^  QjT  God,  Ambafladors  of  Chriit,  Servants  oj  Chriji,  and 
Stewards  of  the  Myfteries  of  God. 

When  therefore  a  Minifter  abfolves,  or  annunciates  a  true  repenting 
Sinner,  who  has  a  true  Faith  in  Chi  ill,  and  alone  depends  on  the  Grace 
of  God,  and  the  IV erits  of  Chrift,  he  may  then  be  as  fure  of  the 
Forgivenefs  of  his  Sins,  as  if  Chrift  had  done  it  himklf  \  according  to  the 
Johnxx.  23.  Words  of  our  Saviour,  IVhofoever  Sins  ye  remit ,  they  are  remitted 
unto  them,  and  who fc ever  Sins  ye  retain,  they  are  retained. 

It  is    required  of  a  true  repenting  Sinner,  that  if  he  has  offended  his 

Neighbour  in  any  Thing,  either  in  W  ords  or  Deeeis,    he  muft  give  him 

Satisfatiion,  and  be  reconciled  with  his.  Neighbour,  before  he  can  expert 

Mat.  V.  zx,^^'y  ^^"^^^  of  his  Repentance.   Therefore  faith  our  Saviour,  if  thou  bring 

24.  thy  Gift  to  the  Altar,  (that  is,    when  thou  wilt  worHiip  God,   or  ufe  the 

holy  Sacrament,  which  are  now  in  the  New  Teftament,  inftead  of  the 

im/m?/ Sacrifices  in  the  Old,)  and  there  rcmemhreth,  thai  thy  Brother 

hath  ought  againfl  thee,  leave  there  thy  Gift  before  the  Altar,  and  go  thy 

Way,  firfl  be  reconciled  to  thy  Brother,  and  then  come,  and  offer  thy  Gift. 

The  Words,  *be  reconcikd  to  thy  Brother,  fignifies,  according  to  the  Grounds 

of  the  Text,  tofstisfy  thy  Brother,  and  give  him  fomcthing  for  fomething, 

againft  what  thou  haft  offended  him  in,  or  with.     David  received, 

Secondly,    The   removing   of  the   FuniQimcnt,    Thou  fhalt  not  die. 

'  Hereby   muft    we   underftand,     i.   The  fpiritual  Death,     When  a  Man 

linneth,  he  lofeth  thereby  the  Grace  of  God,  and  alio  the  fpiritual  Lite 

in  God  •,  for  the  Grace  of  God  is  the  Life  of  the  Soul,  asthe  Soul  is  the 

Life  of  the  Body.     But  when  he  receives  the  Forgivenefs  of  Sins,  then 

beginneth   he   to   live    again  in'Gcd.      2.   The  eternal  Death,   whereto 

all  Sinners  are  liable,  as  long  as  they  remain  in  their  fmful  Condition. 

Rev.  XX.  M-  And  Death  and  Htll  were   cafl  into  the  Lake  of  Fire,  this  is  the  fecor.d 

Death,    q.  The  temporal  Death,  whereto  every  one  is  fubjeft  by  Nature; 

for  Death  is   unto    the  Faithful,''  and  a  repenting  Sinner,  as  but  Sleep,  a- 

depaniig  and  ennarceinfo  Fternity  in  everlaftirg  Joy. 

David  received  this  Grace  of  God,  not  becaufc  he  repented,  and  was 
converted,  for  thereto  v/as  he  obliged  •,  but  alone  for  tfie  Sake  of  Jefus 
Chrift  and  hisMeiits,  to  whom  David  had  his  Refuge  through  Faith,  as 
the  5  i/P/t/;;?  convinces  us  of.   V/e  cannot  defcrve  the  Forgivenefs  of  Sins 

by 


0/  R  E  P  E  N  T  A  N  C  E.  119 

by  any  of  our  Adions,  or  Converfion,  butChriftis  the  meritorlo.Lis  Caufc, 
whom  we  muft  Embrace  in  a  true  Faith.     Bavrd  received, 

'Thirdly,  The  Mitigation   of  Crofles  and  Afflidion.     David  met  with 
manyCroires  •,  as  the  Child's  Death  -,  his  Son  Jhfalom  k\\kd  his  Brother 
Amnon,  and  wanted  to  deprive  David  himfelf  of  his  Kingdom  and  L,ife'; 
Sei^a  made  the  Children  of  Jfrael  fall    off  from  him  ;  and   his  Kingdom 
was  plagued  with  three  Years  Famine  ;  and  with  three  days  Plague  •   But 
they  were  all  fatherly  Chaftifement.  They  were  not  laid   on  David,  that 
he  thereby  fhould   make  Satisfaction  for  his  Sins,  and  alfo  become   the, 
Forgivenefs  of  them  :   No,  for  Jefus  Chrifl  alone  has  made  full  Satisfac- 
tion for  the  Sins  of  the  World,  by  his  Suffering  and  Death.-     Cbriji  hath  Gal.  iii.  13., 
redeemed  us  frorn  the  Ctirfe  of  the  Law,  bjeing  made  a  (^urfe  for  us.  Jefus  iThef.i.io. 
delivered  us  from  the  Wrath  to  come.  When  the  Scripture  would  defcribe. 
our  Reconciliation  to    God,    it  faith  :    All  his  Tranfgrejfions,    that   hs  Ezek.  xviii. 
hath  committed,  they  fhall  not  be  mentianed  unto  him.   God  hath  cajl  all  my  ^5- 
Sins  behind  his  Back.   I  have  blctle4  out- as  a  thick  Cloud,  thy  TranfgreffionSy     ''  ^■'^^^''''• 
and  as  a  Cloud  thy  Sins.     If  God  Ihould  punifli  them  who  are  reconciled  n^]  xliv.  22. 
unto     him-,    then  remembers  he  their  Sins  :.    If  he    punifh   their  SinSj 
then  has  he  not  blotted  them  out,  and  he  will  call  them  to  an  Account 
therefor,     and   has   not   call  thern  behind  his  Back.     But  the  temporal 
Chaftifement,  which    were   laid  on  David  after  his  Converfion,  fiiould 
admoniHiD^f/i,  that  he  ihould  not  put  too  little  Value  on  his  Sins,  and 
forget,  them.     The  Lord  had  put  away,  his  Sins,  and  forgiven  them  and 
the   Punilliment  thereof,    yet     he    intended     to    fend    fome    temporal 
Punifhment,  which  David  was  to  look  upon  as  fatherly  Chaftifement  ; 
for  God   is    fo  gracious,  that  when   we  repent,  and  are  reconciled  unto 
him    through  Faith   in   Chrifr,    then   alters  and  tiirneth  he  the  Curfe    to 
BlefTirig,  and  temporal  Punilhment  to  Chaftifement.      Eve  was  puniflied 
in  Child-Bearing,  yet  it  is^  Blefllng  for  a  faithful  Woman  •,  for  fo  faith 
St.  Paul :  Notwithfianding  foe  fioall  be  faved  in  Child-Bearing.  Labour  ,  'Y'lm  ii  \e 
was  laid  upon  Adam  as  a  Punifhment,  though  f<n'th  the  Pfalmifi: ;  Bleffed?{s\.  cxxviii! 
is  every  one  that  feareth  the  Lord,  that  walketh  in  his  Ways.  For  thou  ^>  ^^ 
ftoalt  eat  the  Labour  of  thine  Hands., 

There  are  fev^eral  Reafons  why.God  vifus  the  converted  with  CrofTes, 
namely, 

I.  That  they  fhould  be  public) Tefbi monies  of  God's Vengenance  over 
Sin.  If  Judgment  begins  fir fl  at  the  Houfe  of  God,  vjh at  fhall  the  End  bi  i  Pct.  iv.  i-. 
of   them  that  obey  not  the  Gofpel  of  God  ?   When  Mofs  did  befecch  the 
Lord  for  his  Sifter  Miriam,  who    was  puniftied  with  Lcprofy, .  then  faid 
the  Lord  unto  Mofes :  If  her  Father  had  but  Spit  in  her  Face^  fhould  fJ^e  Num.xii  u, 
not  be  afh timed  f even  Days  ?  '  ■ 

2-  11iat  they  fliould  be  an  Admonition  of  former  Sins,  anil  warning 
for  Sins  to  come.  When  a  Child  falleth  in  the  Fire,  it  gets  not  alone  a 
Scar  and  Mark  thereof,  but  alfo  a  Dread    of  Fire  for  Time  to  come. 

G  g  3.  That 


12Q  ■      0/   REPENTANCE.  •     ■ 

5.  That  they  fhould  fcrve  to  increafe  Abhorer.ce  for  Sin,  and  our  Love 
to  God.  Croiles  and  Affliclions  are  alfo  a  Fan,  wherewith  all  Wickednefs 
and  bad  Defircs  are  tanned  off  from  us. 

4.  That  they  fliould  he  an  Exercifeofour  daily  Repentance,  the  trying 
of  our  Faith,  the  Watchman  of  our  Obedience,  and  a  Motive  to 
Prayers  and  Hope  •,  if  God  would   either  mitigate  them,     or  entirely  re- 

Rcm,viii.28.  move  them  -,  if  not,  then  do  we  kncw^  that  all  Things  work  together  for 
Good^  to  them  that  love  God:  Croffes  is  as  a  Brufli,  wherewith  God 
brufhes  off  our  Sins. 

5,  That  they  fhould  Guard  u?,  and  keep  us  from  the  Conceit  of  our  own 
Holinefs  and  Vv^orthinefs  above  others,  and  bring  us  to  an  humble  Con- 
Teffion,  That  in  our  Flefli  dwtUeth  yet  the  Remnant  of  Sin,  which  muft 
be  fubdued  with  Croffes  and  Afflicbions. 

On  the  Contrary  is  the  Punifhment  over  the  Ungodly  and  Unconverted  j 
not  a  fatherly  Chaftifement,  but  a  jufb  Curfe,  and  Warning  of  greater 
PuniOiment  to  come  :  neither  can  they  have  any  Comfort  thereof,  fincc 
they  are  yet  in  the  Difgrace  of  God. 

Since  the  bountiful  and  merciful  God,  has  been  fo  gracious  to  us,  and 
has  appointed  Repentance  to  Salvation,  then  let  us  not  negled  the 
gracious  Time,  but  repent  and  be  converted  ;  whereto  the  following 
Reafons  fhould  move  and  perfuade  us. 

jfa.  iii.   12.       Firji^  The  ferious  Command  of  God.     'Ttirn  O  hack-Jliding  Children^ 

Jp*^^  ""•  ^^'  f^-i-tk  tJ'-^^  Lord,  turn  ye  to  me  with  all  yew  Heart.  Turn  ye  iinio  mty  faith 
the  herd  of  Hofts^  and  I  will  turn  unto  you.,  faith  the  Lord  of  Hofts. 
The  Holy  Scripture  both  in  the  Old  and  New  Teftament  is  full  of  fuch 
Commands  ;  whereby  we  can  plainly  fee  the  Grace  of  God,  that  he 
delights  not;  'v\  the  Death  of  a  Sinner. 

Jam.iv.  14.  Second.,  The  Shortnefs  of  our  Life.  None  can  lengthen  his  Life.  What 
is  your  Life  ?  It  is  even  a  Vapour.,  that  af^areth  for  a  little  Time.,  and 
then  vanijheth  away.  Therefore,  fince  nothing  is  furer  than  Death,  and 
nothing  unfurer  than  the  Hour  thereof,  how  dareth  then  anyone,  to 
put  off  his  Repentance,  and  continue  in  fuch  a  dangerous  Condition, 
wherein  the  eternal  State  of  their  Soul  runneth  fuch  a  great  Hazard. 
God  hath  promifed  hisGrace  to  Day,  but  not  To  morrow  \  neither  do  we 

Jam.  iv.  I/,  know,  if  vye  fliall  live  till  To  morrow,  nor  what flj all  he  on  the  Morrow. 
■  .Third.,  The  Profit  we  have,    if  we  repent  in  Time,  namely,  a  gracious 
God,  Deliverance  from  the  P(;vver  of  Satan,  the  removing  of  Punifhment, 
and  tlie  obtaining  of  Life-  everlafting. 

Fourth^  The  Damage  we  have  thereof,  that  we  put  off  our  Conyerfion, 
'  namely,    the  Hardnefs  of   Heart,  the  OfTencfing  of  the  Holy  Angels, 
and  our  Neighbours,  the  driving  away   of   the  Holy  Ghoft,  the   loieirg 
of  all  fpirituai  Comfort,    the  Wrath  of  God,  and  eternal  Damnation. 

Lord  God  Heavenly  Father  he  gracious  unto  us.,  and  by  the  Fewer  of 
thy  holy  Spirit  effect  and  work  in  us  a  true  Converfion-;  and  heal  the  Sores 
of  cur  '^Hccrts,  for  the  Sake  of  the  precious  Wounds  of  thy  beloved  Son  cur 
Saviour  Jefus  Chrifl,.     Amen.  SERMON.     XXII. 


0/    F  A  I  T  H.  ,21 

XXII.     SERMON. 

O  F 

FAITH. 


The  Text,   Hebrews  XI.    i.  verfe. 

Faith  is  tJje  Subjiance  of  Things  hoped  for,  the  Evidence  of  Things 
*  not  feen. 

Introduction. 

TH  E  Favour  and  Grace  of  worldly  Lords  is  happy,  but  likewifc 
dangerous,  for   it  is  not  firm,    and  to  be  depended  upon.    On 
the  Contrary,   the  Grace  and  Favour  of  God  is  faving  and  ever-  '' 
lafling,  by  them  that  love  God,     My  Kindnefs  Jhall  yiot  depart  from  thee^  \{^    ji^    ,^_ 
neither  Jhall  the  Covenant  of  my  Peace  he  removed,  faith  the  Lord.  We 
can  by  our  own  Merit  procure  the  King's  favour  ;  For  the  King" s  Favour  is  Pro.  \w.  35;. 
towards  a  wije  Servant  :  But  the  Grace  of  God  we  cannot  procure  with 
any  of  our  own  Merits,  but  we  receive  the  fame  alone  through  the  Merits 
of  Chrifl-,  which  we  mufl  embrace  by  Faith  •,  for,  as  St.  Paul  fays  in 
his  Epiftle   to  the  Hebrews,  XI.  the  6.  Verfe.  Without  Faith  it  is  im- 
poffibletopkafe  God.  The  Apoflle  fhewethus  in  thefe  Words,  two  Things. 
I .   The  NeccfTity  of  Faith  •,  and    2.   The  Excellency  thereof. 

I.  The  Neceffity  of  Faith.  We  can  fee  thereby,  that  it  is  impoffiUe  to 
pleafe  God  without  it.  Adam  and  Eve  our  firfl  Parents  could,  pleafe  God 
before  the  Fall  *  without  Faith  ;  they  knew  nothing  of  Faith  in  the  Merits 
of  Chrift,  but  liv'ed  after  the  Manner  as  the  Eleif  in  Heaven  do,  who 
pleafe  God  without  Faith.  But  after  the  Fall,.  Faith  was  fo  needful,  that 
we  could  not  pleafe  God  without  it  ;  and  that  for  the  following  Reafons; 

The  Firfi,  on  the  Side  of  God,  His  eternal  Decree  and  Furpofe. 
When  God  concluded  from  eternity,  to  receive  the  fallen  Mankind  again 
into  Grace,  in  Jefus  Chrifl:,  then  made  he  this  Condition,  That  all 
they  who  believe  in  him,  Ihould  not  be  loft,  but  have  the  eternal  Life  ; 
As  God  is  immutable  in  his  EiTence,  fo  is  he  likewife  in  his  Decree  j 
therefore  //  is  impcffMe  to  pleafe  God  without  Faith. 

The 

*  B/  Faith  lb  here  to  be  aaiuritoju^  aoinaer  jel.iag  -jw  th;  ivl-rits  oi'  Chi.-  tor  More/. 


122  Of    ¥  A  I  T  H. 

The  Sfccnd^  on  the  Side  of  Man  ;  The  cmbr.idng  the  gracious 
Promifes  of  God.  Since  Faith  is  the  only  Means  whereby  v/e  receive 
een..\li\'.50  (;;;|^rift,  and  all  his  Merits,  then  do  we  fee  thereby,  that//  is  impojjible  t» 
pkafe.  God  without  it.  As  Judah  faid.  of  his  Father  Jacob  ;  that  his 
Life  is  bmind  up  in  Benjamin' j  Life :' So  we  can  fay,  that  the  Soul  of 
the  Faithful  is  bound  up  in  Chrift.      This  Hieweth  us, 

2.   The  Excellency  of  Faith.  To  plcafe  God  thereby,  it  muft  be  the 

Defire  of  every  one  to  pleafe  God,  but  without  Faith  it  is  impojftble.  We 

Prov.    xxxi.  niay  fay  of   Faith,   what  Solomon  faid    of  a  virtuous   Woman,     Many 

^9-  Daughters  have  done  virtuoujly^  l^ut  thou  excelkji  them  all  :    A  Man  can 

be  adorned  with  many  Virtues,  but  Faith  excelleft  th-  n  all.     Therefore 

■Jude  ver.  20.  IS  it  Called,  mofi  holy  Faith  :  Mere  precious  ihan  Gold.   Faith  maketh  us 

I  Pet.   i.  7.  accepted  in  the  Beloved  ;  fo  that,  if  we  afk  any  Thing,  God  heareth  us. 

Mat.  viii.  13.  Therefore  faid  our  Savour  always  unto  them  whom  he  healed,  as  thou  baji 

Mat.  ix.  22.  bijjeved^  fo  be  it  done  unto  thee.,  or  elfc,  thy  Faith  hath  tnade  thee  whole. 

If  it  is  a  great  Kappinefs  to  pleafe  an  earthly  Ldrd  or  King,  who  can 

exalt- us  to  worldly  Honour  and  Dignity,  and  who  are  but  Mortal  and  of 

Earth  and  Duft,  much  greater,  yea  the  greateft  Happinefs  it  is  to  plcafe 

the  heavenly  Monarch,  who    is   Lord   of  Heaven  and  Earth,  and  can 

exalt  us  to  eternal  Honour  and  Glo-y  in  Heaven,  which  fliall  laft  v/ith- 

out  End.     Since  then  Faith  is  fo  needful  and  excellent,  that  it  is  ijnpojftble 

to  pkafe  Gcd  without  it,  fo  will  we  difcourfe  hear  of  Faith  under  thefe 

two  Heads. 

First,  ^he  Caufcs,  Power,  and  Eg di  of  Faith.. 
Second,  "The  Divifton  and  Accidents  of  Faith. 

■EXFLAM  ATION    of    the  TeXT. 

I.  The  Caufes,  Power,   and  Eflfed  of  Faitb. 

As  the  Eye  is  the  Light  of  the  Body,  fo  is  Faith  the  Light  of  the 
Soul.  Our  bodily  Eyes  behold  the  prefent  Things  that  appear  in  our 
Sight,  but  Faith  beholds  the  abfent  Things  as  prefent  •,  wherefore  the 
Apofl:le  fays  in  our  Text,  Faiih  is  the  Subflance  of  Things  hoped  for, 
the  Evidence' of  Things  not  feen.  The  Apoftle  ufeth  hear  thcfc  two  Words, 
Subjlance  and  Evidence. 

Subflance  fignihes  a  Thing,  which  flandeth  fure  and  firm  in  the  Mind 
and  Heart  of  a  Man,  fo  that  it  cannot  be  moved,  having  a  fure  Foun- 
dation, which  is  the  Promifes  of  God.  As  they  are  fubflantial,  fo  is 
iikewife  Faith,  builded  upon  the  fame  Subftantial.  Hence  Faith  is  called 
by  fcvcral  Names  in  the  Scripture,  as  firong  Faith,  comforting,  bold, 
immovable,  glorifying,  apprehending,  and  feveral  more  Names. 

Evidence  fignifies  a  pov/erful  Convi6lion,  whereby  the  Confcience  isfo 
conquered  and  overcome,  that  it  has  nothing  to  fay  againft,  but  mull  be- 
come a  Captive  captivated  under  Faith  •,  therefore  all  what  is  promifed 
in  common  to  all,  c^':\  every  one  apply  to  himfelf  in  particular. 

Thefe 


0/    F  A  I  T  H.  123 

Thefe  two  Words  Suhfttince  and  Evidence^  contain  the  three  following 
Parts,  which  belong  to  Faith. 

The  F/r/?,  is  Knowledge.  If  we  would  befieve  a  Thing,  then  muft  we 
have  Knowledge  thereof  beforehand.  We  cannot  believe  a  Thing,  whereof 
we  have  no  Knowledge.  How  Jhall  they  believe  in  hirUy  of 'johom  they  ^.'^i-^^i  Jt' 
have  not  heard  ?  Knowledge  beareth  the  Light  of  Faith.  I  know  whom 
I  have  believed^  faith  St.  Paul.  Knowledge  is  the  Eye  of  Faith  •,  an  Eye 
without  Light,  is  as  good  as  Faith  without  Knowledge :  As  Faith  with- 
out Works  is  dead,  fo  is- Faith  without  Knowledge  blind.  We  can  fee 
how  needful  Knowledge  thereof  is,  that  the  Holy  Scripture  calleth  Faith 
fometimes  Knowledge.  Faith  muft  have  Knowledge  of  the  Word  of  God)  I^a.  liii.  it. 
according  to  the  three  Articles  of  our  Belief. 

The  Second^  is  Confent  ;  not  a  loofe  and  waggling,  but  fare  and 
firm,  without  doubting.  This  Confent  cometh  thereby,  that  we  in  all 
Manner  and  Way  are  affured,  that  the  Word,  whereto  we  confent,  is 
the  very  Word  of  God,  which  never  deceiveth.  Natural  Things  v/e  do 
believe,  becaufe  they  have  Caufe  in  Nature,  but  fupernatural  Things  we 
muft  confent  to,  becaufe  God  has  faid  fo  in  his  Word,  wnthout  enquiring, 
or  feeking  any  other  Caufe. 

The  Thirds  and  moft  principal,  is  a  hearty  and  fincere  Confidence 
in  God,  whereby  a  Chriftian  trufts  in  God,  and  is  alTured  of,  that  he 
fliall  be  faved  for  Chrift's  Sake.  A  Child  of  God  maketh  fuchaConclufion 
in  himfelf,  when  he  pcrceivcth  by  God's  Word,  that  God  is  Faithful  in 
his  Promifes,  fince  God  is  fo  gracious,  that  he  wills  not  the  Death  of  a 
Sinner,  and  hath  therefore  fent  his.  only,  beloved  Son  into  the  World,  to 
feek  that  which  was  loft,  and  lets  this  Grace  be  preached  publickly  in 
the  Gofpel  •,  then  do  I  depend  upon  it,  that  God  will  not  the  Death  of  me, 
and  that  he  has  fent  his  Son  to  feek  me,  therefore  am  I  fure,  that  Chrijl  Rem.  iv.  25. 
died  for  my  Sins,  and  was  rifen  again  for  myjufiification.,  has  reconciled 
me  to  God,  and  has  faved  me  from  Sin,  the  Curfc  of  the  Law  and  Hell. 

That  Faith  is  fuch  a  fure  Confidence  in  the  Mercy  of  Godj  and  the 
Merits  of  Chrift,  and  that  every  Chriftian  O'Jght  to  have  the  fame,  we 
can  prove  by  the  Scripture.  God  commands  that  all  they  who  will  be 
juftified  and  be  faved,  fhall  believe.  Whofoever  believeth  that  J  ejus  is  the"^  Joho  v.  i. 
Chrijl,  is  born  of  God,  He  that  believeth,  and  is  baptized,  Jhall  be  faved.  ^-^rk^^vJ-i^. 
Of  this  we  can  be  convinced,  that  Faith  is  an  abfolute  Confidence  in  the 
Merits  of  Chrift,  which  every  one  that  will  be  faved,   muft  have. 

The  Word  of  God  is  compared  in  the  Scripture  by  Meat  and  Brink,  joh^  vi.  cc. 
Faith  is  the  Mouth  whereby  we  receive  this  Meat  and  Drink,  and  are 
made  Partakers  of  this  heavenly  Food.  As  it  is  not  enough,  that  he  who 
is  hungry  and  thrifty,  touched  alone  the  Meat  and  Drink,,  for  that 
will  not  fatisfy  him,  except  he  eats  and  drinks  thereof  ;  fo  muft  every 
one  attribute  to  himlelf  by  Faith,  the  Promifes  of  God,  and  the  Merits 

of 


124  0/    F  A  I  T  H. 

ofChrift,  if   he  fhould  be  fatisfied  in  his  Defire  to  Life-everlafting.    A 

Man  cannot  work  and  effed  fuch  Faith  in  himfelfof  his  own  Power.  But, 

God    is   the  Original  efFeding  Caufe  of  Faith,    or  which  is  the  fame, 

the   Holy  Ghoft,    to  whom  the  Work   of  Regeneration  is  attributed  -, 

Tchn  >i.  20.  ft'om  which  Work  the  Father  and  the  Son  cannot  be  excluded.   Therefore 

Heb.  xii.  2.  is  Faith  called,  ihe  PFork  ef  God.  Chrift  is  called,  the  Author  and  Finijher 

z  Cor.  iv,  13  of  cur  Faith  :   And  the  Holy  Ghoft  is  called,  the  Spirit  of  Faith. 

God  ufeth  not  now  Apparitions,  Dreams,  and  Revelations,  as  in  theold 
Times,  to  promote  Faith  in  the  Heart  of  Men,  but  he  ufeth  thereto, 

1,  The  ordained  Means,  namely,  the  hearing,  reading,  and  meditating 
on  the  Word  of  God  ;  for  of  the  Light  of  the  Word  cometh  the  Light 
of  Faith.  As  the  natural  Light  came  forth  in  the  firft  Creation  by  the 
Word  of  God,  fo  cometh  forth  the  fpifitual  Light,  Faith,  in  the  Regc- 

2  Cor.  w.  6.  neration  of  the  Word  of  God  ;  of  which  Paul  fays,  For  God  who 
commanded  the  Light  to  fhine  out  of  JDarkuefs^  hath  fhinsd  in  our  Hearts ^ 
to  give  the  Light  of  the  Knowledge  of  the  Glory  of  God.,  in  ths  Face  of 
Jefus  Cbrifl.  The  Holy  Ghoft  ftirs  up  Faith  in  Baptifm  in  the  Heart  of 
them  that  are  baptized,  and  fcals  and  confirms  Faith  in  the  Lord's 
Supper. 

2.  The  Miniftcrs  are  alfo  promoters  of  Faith  in  Men's  Heart,  and  are 
therefore  comparedby  Gardners,  and  Sowers,  who  fowthe  Wordof  Godin 

i  Cor.  iii.  5.  the  Heart  of  Men.  IVho  then  is  Paul,  and  who  is  Apollo,  hut  Minifiers 
by  whom  ye  believed  ? 

When  alfo  the  Word  of  God  is  preached,  then  offers  God  not  alone 
unto  all  in  the  Gofpel,  the  Merits  of  Chrift,  which  he  has  procured  with 
his  Death  and  Suffering  ;  but  he  promifeth  likewife,  that  he  will  be 
powerful,  and  increafe  Faith  in  the  Heart  of  them  that  do  not  refift  obfti- 
nately  •,  therefore  muft  every  Child  of  God  be  concerned  for  the  Means, 
whereby  Faith  is  received.  He  muft  have  due  Attention  and  Reverence 
for  the  Word  of  God,,  believe  it  in  Simplicity,  and  keep  it  in  a  pure 
Heart  -,  then  will  his  Faith  increafe,  and  Ihine  forth  in  Holinefs  of  Life^ 
until  it  becometh  perfed,  and  obtains  its 

Full  Objed  ;  namely,  the  Thing  which  God  has  revealed  in  his 
Word.  The  Apoftlc  calls  them  in  our  Text,  the  'Things  not  feen,  though 
hoped  for.  What  are  the  Things,  which  are  not  feen  '^  They  are  God 
and  his  Grace,  Jefus  Chrift  and  his  Merits,  the  Holy  Ghoft  and  his 
gracious  Work,  Angels  and  Devils,  Heaven  and  Hell,  and  all  fuch 
Things,  v/hich  wc  cannot  fee,  yet  muft  we  believe  them,  fince  the 
Word  of  God  commands  it.  What  are  the  Things  hoped  ftxr  }  They 
are,  -Deliverance  from  Need  and  Sorrow  in  this  World,  the  Refurredion 
of  the  Body,  and  Life-everlafting.  Thefe  we  muft  hope  for,  fince  God 
has  promifed  tht-m  in  his  Word. 

Not  alone  full  grown  People,  but  alfo  fmall  Children,  and  even 
Infants,  have  this  Faith  j  forakhough  they  cannot  difcern  the  right  Hand 

from. 


Of    FAIT  H.  125 

from  the  Left,  neither  haveScnfe  to    hear  and   undcrftand  the  Word  of 

God  whereof  Faith   cometh,  neither  know  what  Sin  is,  though  as  full' 

grown  People  receive  Faith  by   the  Hearing  of  the  Word   of  God.-,  fo 

has  it  plcafcd  the  gracious  God  to  communicate  Faith  to  little  Children 

in  the  Baptifm,  which   is    the  Wajhing  of  Regeneration^  find  renewing  of '-£\.^     iij     _ 

the  Holy  Ghofl.   Hereby  is  afcrihedunto  Children  an  efPedling  Faith.   Our 

Saviour  fays,  Whofo  jhall   o§'end  one  of  thefe  little  ones^  which  believe  in  Mat,  xviii.6» 

me.   And  that  we   fhould  not  think,  that  it  was  a  fig  Child,  of  whom 

Chrillfaid  it,      fince  he   called  it   unto  him .^  andfethimintheMidJiofi\Ut.xvu\.2, 

them,    nan  ely,    the  Apoftlcs;    the  Evangelift  St.  A^ark  explaintth  it, 

faying,  He  took  him   in  his  Arms.    Our  Saviour  fays  in   another  Place, 

Suffer  the  little  Children  to  come  unto  me.,  and  forbid  them  not.,  for  of  fuch  Mark  ix.  36, 

is  the  Kingdom  of  Cod  -,  and  we  know,  that  none  can  come  in  the  King-  Mark  x.  14 

dom    of   God  without  Faith,   for  without  Faith  it  is  impc(fble  to  pleafs'^^^-  xi-  ^^ 

God.    Little  Children    are    regenerated,  and  renewed  in  Baptifm,  which 

cannot  be  done   without  Faith,  for  Faith  purifies  the  Heart.  Hereby  is  Afls  xv.   9. 

attributed  unto  little  Children  the  Properties  of  Faith  ;  as  the  Praife  of  ^'^^^-  '^'"^-  3- 

God,  and   fpiritual  Joy,  as    we  can    fee  by  the  Example  of  John.,  who 

leaf  ed  in  his  Mother'' s  IVomb^  Which  Leap  finceit  was  not  occafiOned  by  Luke  i.  41. 

any  natural  Caufe,  convinccth  us,  that  Children  can  have  Faith,  and  the 

fpiritual  Motions  of  Faith,  and  are  therefore  called.  Heirs  of  the  Kingdom  Mat.xix.  14. 

of  Heaven.,  who    arc   planted  or  grafted  in  the  blefled  Vine  Jefus  Chrift, 

to  draw  Strength  and  Power  from  him.     The  full  grovv^n  People, as  well 

as  the  little  Children,  live  the   fame  Life  in  God  -,  for  the  Jitfi  ffjall  live  Hab.  ii.   4. 

by  his  Faith. 

The    little  Children   who  die  without  Baptifm,  muft  not  be  excluded 
from  this  Grace,  for  God   can    efleft  Faith  in  them  by  the  Power  of  the 
Holy  Ghoft ;  they  were  bound  ia  the  Old  Teftament  to  the  Circumcifion, 
as  much    as  we  are  in  the  New  to  Baptifm.     Who  will,  or  dare  now 
condemn  all  the  Children  that    died  in  the  Wildernefs,  when  they  could 
not  perform   this  Covenant  ?   We  cannot  find,,   neither   can  we  fuppofe, 
that  the  Child   of  David  with  BathPtoeba.,    was  circumcifed  before  it  died, 
fince  it  died  before  it  was  eight  Day's  old,  yet  fays  David,   I fJjall go  to  2Sam.  xii.-3 
him.,  but  he  fhall  not  return  to  me.  In  fliort,  none  is  conden-sned,  bccaufc  he 
is  deprived  of  the  Sacrament  of  Baptiim  •,  but  better  for  thofe  that  con- 
temns not,  nor  defpifeth  the  fame.   This  bringeth  me  to  difcourfe  of. 
The  Power  and  Efiedl  of  Faith,  which  are  the  following. 
Faith  cleanfes  the  Heart  from  Sin  ;  it  has  a  clean   and  heavenly  Nature  ; 
It  is  in  the  Soul,  as  the  Light   in  the  Air,  to  cleanfe   it-,  as  Fire  to  the 
Gold,  to  try  it  -,   and  as  Medicine  to   the  Body,  to  drive  away  Sicknefs. 
It  is  an  heavenly ^i'lant  that  will  not  thrive  in  unclean  Earth,  and  we  can 
thereby  draw   from  Chrift,    with  the  Woman  who   had  the  bloody  Iffue^  -^^^^  ^ 
Power  to  flop  the  Fountain  of  our  finful  Flelh  and  Blood. 

Faith 


126  0/    F  A  I  T  H. 

Faith  juftifies  us,  not  as  an  afFcding  Caufe,  but  as   a  Tool  or  Inflru- 

jofen  i.   16,  nicnt  whereby  we  embrace  ChriQ,  and  receive  of  his   Fulnefs^  Grace  for 

2   *=^-  '■    '•  Grace.     In  regard  to  this,  it  is  called  a  precious  Faith  \  the  Worth  and 
Precioufncfs   is  not  to  be  found  in  Faith  itfelf,    but  in  Jcfus  Chrift,  who 

Eph.  ii.   Z.  is  the  Mark  whereat  Faith  aimeth  •,  therefore,  fays  St.  Pmd,  By  Grace  are 
ye  faved  through  Faith,  but  not  for  the  Sake  of  Faith. 

John  i.  12.  Faith  adopts  us  to  be  Children  of  God  :  As  many  as  received  him,  t§ 
them  gave  he  Power  to  become  the- Sons  of  God,  even  to  them  that  believe 

I  Pet   i        ^^  ^^^  Name.   A  Father  loveth    his  Child,  becaufe  it  is  generated  of  his 
'Seed;  God    loveth' the   Faithful,    being   born    again,   net  of  corruptible 
Seed;  but  of  incorruptible,   by  the  Word  of  God. 

Faith  fandlifies  us  •,  it  purifies  nor  alone  from  committing  Sins,  but 
guards  alfo  againll  Sin  and  Wickednefs  ;  It  effefls  as  long  as  Men  live 
by  Juftification  'in  Heaven,,  and  by  Demonftration    of  a    holy   Life  on 

Judcvcr.  2c.  £arth,  and  is  therefore  called  mofl  holy  Faith.   St.  Paul  fays,  and  admo- 

Eph.  iv.  16.  nidies  us  therefore  i  Above  all  take   the  Shield  cf  Faith,    wherewith  ye 

fhall  be  able  to  quench  the  fiery  .Darts  of  the  Wicked. 
•Jcr.  xni.  11.  Faith  reconciles  us  to  God  •,  As  the  Girdle  cleaveth  to  the  Loins  of  a 
Man,  fo  have  I  caujed  to  cleave  unto  me  the  whole  Houfe  of  Ifrael,  and  the 
whole  Houfe  ofjudah,  faith  the  Lord.  Faitli  is  the  Girdle  whereby  we 
cleave  unto  God,  more  firmer  than  one  Friend  is  bound  to  another  -,  for 
a  Friend  is  not  always  prefent  by  his  Friend,  but  God  is  always  prefent 
by  the  Faithful  :  yea;  he  even  dwelleth  in  them. 

Mab.  ii.  4.  Faith  makes  us  fpiritually  hving  ;  The  Juji  fhall  live  by  his  Faith 
"When  we  begin  to  believe,  then  do  we  begin  to  hve  -,  for  Faith  is  in  the 
Soul,  as  the  Pulfe-Vein  is  in  the  Body. 

Keb.  xi.  4.  Faith  makes  our  Anions  pleafing  in  the  Sight  of  God  :  By  Faith 
Abel  offered  unto  God  a  more  excellent  Sacrifice  than  Cain,  by  which  he  ob- 
tained Witnefs  that  he  was  righteous,  God  tejttfyi?ig  of  his  Gifts.  Faith 
made  his  Sacrifice  pleafing  •,  and  his  Gift  teftifieth  of  his  Faith. 

Rom.  V.  1.  Faith  pacifies  our  Confcience  :  St.  Paul  fays.  Being  jufified  by  Faith, 
we  have  Peace  with  God,  through  our  Lord  Jefus  Chriji.  Faith  is  the 
Dove  of  Noah,  who  bringeth  an  Olive  Leaf,  and  allures  us,  that  wc 
have  Peace  with  God. 

Adlsxiv.  22.  Faith  confirms  our  Hearts  and  Souls.  Paul  2ipA  Barnabas  confirmed 
the  Souls  of  the    Difciples,  and   exhorted  them  to  continue  in  the  Faith. 

Gen.     xlix.  X he  Faithful  are  as  7^/^/)/;,  of  whom  the  Patriarch  J^fi?/'  fays,  fheAr- 

23>  24.  chers  have  fcrely grieved  him,  ^nd  foot  at  him,  and  hated  him  -,    but   his 

Bow  abode  in  Strength,  and  the  Arms  of  his  Hands  were  made  fir ong   by 
the  Hands  of  the  mighty  God  of  Jacob.  F'aith   drawls  Pov/er  and  Strength 

Phi   ■'     "  ^rom  Jefus  Chrift,    as  the  Bee  the  Honey  from  the  Flowers  ;  I  can  do  all 
■''  'Things  through  Chrifi,  which  flrengtheneth  me. 

Faith  ftirs  upin  us  Hope,    that  we,  through  Patience,  expeft  the  ful- 
filing  of  the  Promifes.  Since  Faith  is  the  Subifance  of  Things  hoped  for, 

then 


OJ    FAIT  IL  127 

then  wc  can  conclude  thereby,  that  Faith  cometh  before  Hope  -,  for  Faith 
muiL  firft  underftand  the  Jt'romifvS,  before  we  can  hope  for  them.  Mope 
is  the  Uaughttr  of  Faith  ;  Faitli  beholdeth  as  well  the  Things  pafl:,  as  to 
come,  and  believeth  the  Birth,  Siiflering  and  Death  of  Chrill,  which  arc 
paft,  as  "well  as  his  coming  to  Judg.nent,  which  is  "to  come.  Hope  be- 
hold'-th  alone  the  Things  to  come  :  Faith  is  as  the  Cable,  and  Hope  is  as 
the  Anchor,  and  both  lerve  to  keep  our  Souls,  that  they  fnould  not  be  caft 
away  upDn  finful  Rocks,  and  be  entirely  lolt  tor  ever.*  Faith  {.xvti,  us 
here,  both  in  the  gracious  Kingdom,  and  hereafter,  in  the  glorious  King- 
dom. 

/iVr^,  in  the  gracious  Kingdom  :  'T\iQYz\{.\\^u\  zvq  made  Partakers  of  the  ^^^^t.  i.  4. 
divine  Nature  •,  and  are  i/lejfed  with  alljpiritual  Bljfings  in  Chrifi.  The  ^j*?;  V  3* 
Holy  Ghoji  dwelkth  in  them.   And,  ^Fhe  Kingdom  of  God  is  within  them.  [,^^\:^^yj'{i  ll 

Hereafter,  in  the  glorious  Kingdom  j  where  our  Salvation  fliall  be  perfe6l 
and  without  End  ;    and  then  fhall  we  fing  this  Song  •,  F/e  have  afirong  ifa.xxvi.  i. 
City.,    Salvation  will  God  appoint  for  fValls  and  Bulwarks. 

II.   The  Divifion  and  Accidents  of  Faith. 

As  there  is  but  one  Life  after  this  Life,  and  one  Door  to  go  through  to 
it,  namely,  Jefus  Chrill  ;  fo  is  there  but  one  Way  to  go  to  this  Door, 
which  is  Faith,  therefore  is  there  but  one  Faith.,  as  St.  Paul  fays.  Eph.  ir.    5. 

Faith  is  one,  not  in  Number,  for  every  one  muft  have  his  own  -Faith  ; 
neither   in  Degrees,   for  it  is  in  fomc  ftrong,  and  in  others  weak,  accord-  Rom.xiii.  3. 
ing  as  God  hath  dealt  to  every  Man   the  Meafure  of  Faith  ;  and  ofren- 
times  Faith  can  be    firft  flrong,  then  weak   in    the  fame  Man.   But  Faith 
is  one  in  regard  to  Chrift,  and  his  Merits,  which  muft  be  received   by 
Faith.  There  is  no  Salvation  in  any  other  ;  for  there  is  none  other  Name  Ads.  i-/.  12. 
under  Heaven  given   among  Men.,  whereby   we  muft  be  faved.   Hereof  is 
Faith  called,    common  Faith.  St.  Peter  fays  of  the  Faithful  :  That  th-:y    p"  ^- .  ^• 
have  obtained  like  precious  Faith  with  us.,  namely,  the  Apoftles  ;  fo  that 
they  who  lived  under  the  Old  Teftament  had  the  fameFaith  as  we  under 
the  New.  They  believed  in  Chrift,  who  was'  to  come  :   we  believe  in 
Chrift,  who  u  come,  yet  Faith  is  diierent,  and  of  many  Sorts,  namely, 

1 .  Living  and  dead  Faith.  Living  Faith  isa  doubtlcfs  hearty  Confidence, 
in  Chrift  ftiining  forth  in   good  Works.    A  dead  Faith  is  as  St.  James 

fays,  //  hath  not  fVorks.,  is  dead,  being  alone,  and  is  called  by  ourSaviour,  jam.  ii.  7. 
a  corrupt  Tree  bringing  forth  evil  Fruit.  ^^^at.  vii.  i%, 

2.  Wavering  and  ftedfaft  Faith.   Wavering  Faith,    is   when    a  Man  \^- 
heareth  and  receiveth    the  IVord,    but  endureth  for  awhile:    For  when  ^i.        '     ' 
Tribulation  or  Perfecution  arifeth  becaufe  of  the  Word.,    by  and  by  he  is 
offended,  and  falleth  off.  Stedfaft  Faith  is,  when  a  Man  rem aineth  ftedfaft 

in  his  Faith,  unto  his  Life's  End. 

3.  Ones  own  and  ftrange  Faith.  Ones  own  Faith  is  theConfidence  of  every 
Perfon  in  the  Promifes  of  God  and  Merits  of  Chrift  :  Straiige  Faith  is, 
when  we  bring  forth  the  Need  of  others,  and  by  our  Faith  procure  tem- 

H  h  poral 


128  0/    F  A  I  T  H. 

Mnt.  ix.2.    poral  Bleffings  for   them.     When  Chrift  faw  the  Faith  cf  tbem^    whs 

Aasxxvii.24  lyQ^gjji;  /A^  5/^^  Qj-  fjjg  paijy  Qj^  ^  ^^^^  YiQ  healed  him.  They  who  were 
in  the  Ship  with  Pmd^  were  all  faved  by  the  Faith  of  Paul.  But  none 
can  recfive  any  fpiritual  Bleffing  by  the  Faith  ot  another,  except  he 
beli-vts  himftlf. 

4.   rlHlorical,    miraculous  and  juftifying  Faith.     Hidorical  Faith  is, 
when  we  believe  all  what  God  ha^  revealed  in  his  Word  to  be  true,  though 

Jam.  li.  ir.  Without  having  any  Confidence  therein.  This  Faith  is  not  alone  found  by 
the  Wicked,  but  even  by  the  Devils  themfelves.  Miraculous  Faith  is 
fuch  Faith,  whereby  they  who  are  begifted  therewith,  could,  by  the  Power 

Mat  vi?   "     t)^  God,  do  Miraclesas  the  Apoftles.   Ihis  Gift  of  doing  Miracles  is  fome- 

23,  '  "  "  '  times  found  in  the  Wicked  ;  Our  Saviour  fays  therefore,  Many  will  fay 
to  me  in  thai  Day^  Lord^  Lcrd^  baz'ewe  mt  prcpheciedin  thy  Nawe^  and 
in  thy  Name  have  cajl  dut  Devils,  and  in  thy  Name  done  many  wenderful 
IVorks  ?  And  then  wtll  I  profefs  unto  them^  I  never  knew  you,  depari 
from  me,  ye  that  work  Iniquity.  Juftifying  Faith  is  a  fincere  and  hearty 
Confidence  in  the  Mercy  of  God,  and  'Vlerits  of  Jefus  Chrift. 
.  5.  Strong  and  little  Faith.  Strong-Faith  is  combined  with  fuch  ftrong 
Confidence  that  nothing  can  move  it,  but  cleaveth  always  to  the  Mercy 
of  God,  even  in  the  greateft  Calamities  and  Misfortunes  and  Tempta- 
tions. Such  Faith  h^d  Jacob,  Mcjei,  Job,  the  Centurion,  and  the  C^;?;?^- 
nitijh  Woman.   Little  Faith  is  mixed  with  Doubt,  as  the  Difciples,  who 

Mat.  viii,  25.  faid  to  Jcfus  when  they  were  in  the  Storm,  Lord  fave   us,    we  perijh  i 

ut.xu'.  31,  ^j^j  Peter,  who  was  afraid,  and  began  to  fink  when  he  faw  the  Wind., 

The  Apoftle  St.  P^W  compares  himfelf  in  the  Beginning  of  his  Faith  to 

iCor.xiii.ii  a  Child,  faying:  When  I  was  a  Child,  I  fpake  as  a  Child,  I  under  flood 
as  a  Child,  1' thought  as  a  Child -,  but  when  I  became  a  Man,  I  put 
away  childiflj Things .  As  we  grow  from  Childhood  to  Youth,  and  from 
Youth  to  Manhood,  fo  groweth  likewife  Faith  by  Degrees -,  yet  where 
Faith  is,  there  is  it'whole,  although  it  appeareth  not  always  wholy  thro* 
the  Infirmity  of  the  Flefh  •,  for  as  a  Child  is  whole  Man,  both  Soul  and 
Body,   but  has  not  full  Strength  before  it   is  grown  up,  fo    is   it  likewife 

3  Pet,  ii.  2.    \Mfh  Faith  •,    it  is  firft  a  fuckling  Faith,    which  muft  be  fuckled  with  the 

ftucre   y^lk  of  tht  Word,   and  groweth  thereby.  It  is  firft  as  a  Muftard** 

>etd,  and  grows  afterwards  to  a  big  Tree  :    And  it  is  as  the  Corn,  which 

Mark  17. 2I  \K,firJi  the  Blade,  then  the  Ear,  after  that  the  full  Corn  in  the  Ear, 
Jtatriby  v.e  can  fee,  that 

F-ithis  not  always  alike  ftrong.  The  Faith  of  P^/^r  was  once  fo  gr^a^^ 
th  t  he  ditrtrh  to  walk  upon  the  Sea  with  Chrift,  and  even  offtred  to  ga 
in  Depth  and  die  with  Chrift  ;  but  a  few  Hours  after,  his  Faith  b  cauie 
fo  little,  that  he  denied  C  hrift.  They  of  little  Faith  fhould.  be  comforted 
thereby,  that  a  li;tle  Faith  pleafes  God  alfo,  and  embraces  Chrift  and  his 
Merits,  as  well  as  a  ftrong  Faith.  A  little  Hand  is  a  Hand,  and  Sparks 
js  Fire.  The  Fromifes  of  God  is  gioftly  for  them  of  little  Faith  j   for  hs 

faith. 


0/    F  A  I  T  H.  129 

faith- noti  He  that  hath  fucB  a  Faith  that  he  can  remove  Mountain?,  or 
walk  upon  the  Sea  Ihall  be  faved  ;  but  alone,  He  that  helievtth  jhall  be 
faved^  although  their  Faith  might  be  little.   We  muft  obferve  in  the  prea- 
ching of  Chrift  on  the  Mountain  concerning  Salvation,  that  his  Promifes  ;^j^t  ^    ^_ 
has   Regard  to  them   of  little  Faith  :   Bleffed  are  the  Peer  in  Spirit,  for  Mat.  v.  4. 
theirs  is  the  Kingdom  of  Heaven.    Blejfed  are  they   that  mouni,  fcr  they  ^^at.  v.  5. 
fjjall  be  comforted.  Blejfed  are  the  Meek,  fcr  they  jhall  inherit  the  Earth,  ^^-^^•'^-    • 
Blejfed  are  they  which  do  hunger  and  thirjl  after  Ri^htecufnefs,  for  they 
fjjoll  be  filled.  Hereby  we  can  fee,  that  a  little  Faith  can  likewife  be  fure  of 
Heaven  ;  tor,  fince  it  embraces  Chriil  and  his  Merits,  as  well  as  a  ftrong 
Faith,  then  has  it  likewife  t'art  and  Lot  in  Chrift  and  his  Merits, 

In  the  mean  Tim-,  fhallevery  Child  of  God  be  careful  and  concerned 
for  his  Faith,  that  the  fume  may  increafe  more  and  more  j  and  (houldbe 
diligent  in  reading  and  hearing  the  Word  of  God,  ufing  the  Sacrament 
of  the  Lord's  Supper,  walk  circumipedly,  that  he  finned  not  wilfully 
againft  his  own  Confcience ;  and  pray  with  the  Difciples  •,  Lord  increafe 
our  Faiths  It  we  arc  not  careful,  and  fupply  conftantly  the  Lamp  of  our 
Faith  with  the  Oil  of  ,thc  Word  of  God,,  the  fame,  will  foon  be  quenched 
and  entirely  loft. 

Men  can  lofe  Faith  again,  fo  that  they  can  never  receive  it  again  :  But 
this  can  be  underftood  alone  of  them  whoa-re  regenerated,  but  notchofen. 
The  Elc6l  can  lofe  their  Faith,    but  not  until  their  Live's  End,  for  then 
they    were  not   chofen.      They  who   are   alone   regenerated,  can   lofe 
their  Faith  entirely,  to  their  Livt's  End,  and  never  receive  it  again  j  this 
wecan  prove  from  feveral  Places  of  the  Scripture  f  as,  When  a  righteous  ^'^^^-  xviii. 
Man  turnetb  away  from  his  tiigbteoufnefs,    and  commit teth  Iniquity,  and^^' 
dietb  in  them  for  his  Iniquity  that  he  bath  drne,  fhall  te   die.     St.  ?aul  ^°^-  ^'-  ^"* 
teftineth,   that,  the  converted  Gentiles  can,    thruugn  Unbelief  and  Pride, 
lofe  the  Grace  of  God,   and  be  broken  off,  although   the  Gifts  and  Cal~  j  coji^^i'  ^5' 
ling  of  God  are  "without  Repentance.   Th  it  the  Reg.-nerated    can    by  their  17,     " 
Works,  defile  the  Temple  of  God,  and  thereby  lofe  their  Salvation,  and  ^^^b.  vi.  4, 
bi-  deftroyed,  and  that   they  who  were  once  made  Partakers  of  the  Holy  ^'  ^' 
Ghoft,  can  fo  tail  away  that  they  are  eternally  loft  •,  St.  Peter  lays,  that, 
If  after  they  have  efcaped  the  Polutions  of  the  IVorld,  through  the  Know-  ^  ^^^*  "•  ^^* 
ledge  cf  the  Lord   and  Saviour,    Jefus    Chriji,  they  are  again   entangled  . 
therein,  and  overcome  ;  the  later  End  is  worfe  with  them  than  the  Bcgin- 
n''!g.  Therefore  ad monifties  us    the  Spirit  ot  God  fo  ferioufiy  in   feveral 
Places,  faying  -,  Watch  ye,  Jlandfaji  in   the  Faith  -,  quit  you  like  Men  ;  i  Cor.xvi.13. 
befirong-   IVork  out  your   own  ■■  S'-^lvation  w:th  Fear  and  Trembling.     ^^  Hlnl-  J^-  »2. 
thoti  faithful  unto  Death  \  exhort  one  another  daly,  while  it  is  called  ^<?-  H^b  Hl'^. 
day,  leil  an^  of  you  be  hardened  through  the  Deceit fulnefs  cf  Sin.     Beware  2  Pet  iii.  17. 
lejl  ye  fal  from  your  own  StedfaJlnefs.   Cafi  not  away  your  Confidence,  which  ii<^h.  x.  35. 
bath  great  Recompence  of  Reward.   He  that  fhall  endure  to  the  End,  the  Mat.xxiv.;3 
fame  fto all  be  faved.     We  muft  therefore  be  cautious  and  careful,  that  v/e 

do 


f3^ 


Of    F  x\  I  T  H. 

do  not  lofe  our  Faith.  It  is  as  the  holy  Fire,  that  muft:  always  burn  upoa 
the  Altar  of  our  liearts,  enlightened  by  the  Holy  Ghoftj  and  nourilhed 
by  the  gracious  Means  God  has  ordained. 

The  Lord  he  gracious  untc  us^  end  by  his  Holy  Sp'-rit^  J}ir  up  Faith  in 
all  Unbelievers  ;  encrerjc  tt  in  them  of  little  Faitk^  end  firiyigthen  all  the 
Faithful:  That  we  may  all  tarry  azv ay  the  End  of  cur  Faith,  even  the 
Salvation  of  our  Souls  ;  for  the  Sake  of  our  ElJJcd  Saviour,  Jefus 
Chrifl.     Amen. 


XXIII.     S  E  R  M  O  M 


Of    JUSTIFICATION.  13^ 


XXIII.      S    E   R   M    O    N. 

.      '  OF 


JUSTIFICATION, 


The  Text,  Romans  III.  24,  25,   ver. 

^-^^e  are  jiijiijied  freely  by  his  Grace ^  through  the  Redemption  that  is 
in  Jcfus  Chriji.  V/hom  God  hath  fet  forth ^  to  he  a  Propitiation^ 
through  Faith  in  his  Blood  j  to  declare  his  Righteoufnefs for  the 
Remifjion  of  Sins  that  are  paji, 

I    NTRODtJCTION. 

THAT  Man  is  always  afraid,  who  knows  himfelf  guilty,  and  has 
Nothing  wherewith  to  make  Satisfaftion,  when  he  is  called  to  an 
Account.  We  fee  how  terrified  the  Servant  was,  who  owed  Ten 
thoufand  Talents,  and  had  nothing  to  pay  with.  We  are  all  greatly  indebted 
to  God,  and  have  nothing  ol  ourlelves  to  pay  with.  The  Day  of  Account 
is  certain,  and  uncertain  :  Certain  it  is  in  its  coming,  and  uncertain  in 
the  Time  when  it  fhajl  come  ;  therefore  we  muft  be  always  prepared 
'for  it,  and  fay  with  David,  in  his  Pfalm  cxliii.  2.  Enter  not  into 
Judgment  "^ith  thy  Servant  i  for  in  thy  -Sight  Jhall  no  Man  living  be 
jujlified.  •  _ 

'■.The  Pfalmifl  remembers  here  in   the  over-haling  of  his  finful  Debts, 
three  Things,      i.   The  fevere    Jufticc  of  God.     2.  His  own,   and  all 
Men's  Unrighteoufnefs.   And,    3.   The  Grace  of  God  •-  For  the  firft  he 
is  terrified :   Of  the  fecond  he  complaineth  *,  and  by  the  third  he  is  com- 
•    forted. 

Firfi^  The  Jufticeof  God  cxpreflcth  D^W  with  thefe  Words  ;  Enter 
not  into  Judgment  with  thy  Servant.  God  has  his  Judgment  Seat  in  two 
"Places,-  on  the  Earth  and  in  Heaven. 

Here  on  Earth judgeth  God  three  Ways  ;    namely,  with  his  Word;  . 
vnih  PuniQiment,  and  with  Ddrudibn.   I'he  firft  is  called  the  Judgment 
of  God's  Mouth  •,  the  fecond,  the  Judgment  of  his  Hand  •,  and  the  third, 
the  Judgment  of  his  Deftru'flion.  God  admonilhes    us  with  the  firfl: ';  he 
corre^l^  us  with  the  fecond,  and  dcftVoys  us  with  the  third,  God  had  de- 

1  i  -  clared 


13^  0/    JUSTIFICATION: 

• 
dared  and  pronounced  the  firfl  Judgment,  by  the  Prophet  Nathan   to 
Vavid^  who  was  thereby  terrified,  and  was  afraid  of  the  other  two  Judg- 
ments, and  therefore  prayed :  Entir  not  into  Judgment  with  thy  Servant. 

zCor.  V.  ic.  Hereafter  will  God  keep  Judgment  on  the  lad  Day  •,  Then  Jhall 
we  all  appear  before  the  Judgment  Seat  of  Chriji,  that  every  one  may 
receive  the  'Things  done  in  his  Body,  according  to  that  he  hath  done,  whe- 
ther it  be  good  or  bad.  The  Pfalmifl:  is  likewife  afraid  of  this  Judgment, 
and  prays,  that  God  will  not  enter  into  Judgment  with  him ;  and  there- 
by acknowledges, 

Second,  His  own  and  all  IVIen*sUnrighteoufners  ;  For  in  thy  Sight  fljall 
no  Man  U-ving  be  jujiifisd.  The  inbred  Unrighteoufnefs,  which  we  have 
of  Adam,  is  as  a  poifonous  Fountain  in  us,  from  which   fioweth  out  all 

Job.  ix.z,  3.  unrighteous  Works  and  Wickednefs:  Howfhoidd  Mm  be  jujl  voith  God? 
If  he  will  contend  with  him,  he  cannot  anfwer  him  one  of  a  Thoufand, 
And  although  we  could,    by  the  Grace   of  God,   live  fuch   a  Lifej'  that 

J  Cor.  iv.  4.  we  could  fay  with  the  Apoftle  St.  Paul,  J  know  nothing  by  myfelf:  Yet, 
we  cannot  be  juftified  thereby  before  God,  but  we  mufl  always  and  daily 
pray  to  God  for  the  Forgivnefs  of  our  Sins,  and  rely  on  the  Merits  of 
Chrift,    and  have  our  Refuge  to. 

Third,  The  Grace  of  God.  Enter  not  into  Judgment.  We  muft  ap- 
peal from  the  Judgment  Seat  to  the  Mercy  S^at  of  God  -,  from  the  Jul'- 
tice  of  God  to  his  Mercy,  which  he  promiieth  to  all  who  believe  in  Chrifl:, 
For,  fince  Chrifl  is  the  only  Man,  who  is  likewife  God,  and  who' is  in 
Grace  with  God,  and  God  has  given  him,  that  he  fliould  be  our  Righte- 
oufnefs,  and  that  we  by  Faith  fhould  attribute  unto  ourfelves  his  Righte- 
oufnefs,  as  there  is  no  other  whereby  -.vc  can  be  juftified,  but  through' 
Faith  in  Chrift  ;  the  Apoftle  St.  Paul  fpeaketh  here  in  our  Text,  of  the 
Work  of  this  our  Juftification  j  from  which  we  will  draw  thefe  two  Heads,. 

FiR$T,  How  it  goes  with  the  Jujlif  cation  of  Men  before  God. 

'     Second^  IVhat  Profit  and.  Comfort  we  have  of  Juftification. 

Explanation  of  the  Text. 

I.  How  it  goes  with  the  Juftification  of  Men  before  God. 

Juftification  is  the  fame  as  Forgivnefs  of  Sin,  though  with  this  Dif- 
ference, that  Juftification  comprehends  the  v/hole  Procefs,  how  it  goes 
with  a^  Sinner  before  the  Tribunal  of  God,  RemifTion  of  Sins  is  the 
Conclufion  of  the  Sentence  ;  As  it  goes  before  a  worldly  Judgment  Seat, 
that,  firft,  the  Guilty  is  accufed  ;  the  Accufer  bringeth  forth  the  Caufe, 
and  fhews  the  other's  Guilt,  then  fpeaketh  the  Judge  the  Sentence.  If  then 
any  one  be  Bail  for  the  Guilty,  and  pay  for  him,  then  becometh  he  free  ; 
but  if  none  will  anfwer  for  him,  then  m.uft  he  himfelf  pay  or  fuffer 
therefor.  Likewife  is  it  with  the  Juftification  of  Men  before  the  Tribunal 
©f  God  :  The  Sinner  is  accufed,  and  is  guilty,  his  Debts  are  his  Sins  and 
TranfgrefTions  j  the  Accufcrs  are  the  Law  of  God  and  Satan,  the  Judge 

iS 


0/    J  us  TIF  IC  AT  ION.  133 

Is  the  juft  God,  and  the  Evidence  is  the  Confcience  :  Then  comcth 
Chrift,  and  anfwers  for  Men,  and  fheweth  that  he  hath  fatisficd  for  them, 
hath  fulfilled  the  Law,  hath  taken  upon  himfelf  the  Curfe  of  the  Law, 
hath  cleanfed  and  purged  their  Confcience  with  his  own  Blood,  and  hath 
bruifed  the  Head  of  the  Serpent.  The  poor  Sinner  attributes  to  himfelf 
through  Faith,  thefe  Merits  of  Chrift,  and  is  juftified  before  God,  and 
receives  the  Forgivnefs  of  his  Sins.  This  is  the  right  Meaning  of  St. 
Paul  in  the  Words  of  our  Text ;  of  which  we  willconfider  the  following. 

1.  What  Juflification  is.  Juftification  is  the  Work  of  God  the  Father, 
Son  and  Holy  Ghoft,  whereby  he  of  meer  Grace  and  Mercy,,  for  the 
Obedience  and  perfed  Satisfadlion  of  Jefus  Chrift  the  Mediator,  forgiveth 
finful  Men,  who  believe  in  Chrift,  their  Sins  freely,  and  imputes  to  them 
thcRighteoufnefs  of  Chrift,  and  accepts  them  unto  the  Heirftiip  of  eternal 
Life  to  the  Glory  of  his  Grace,  and  the  Salvation  of  the  Faithful. 

2.  Who  is  the  cffeftingCaufeinour  Juftification.  All  the  three  Pcrfons 

in  the  Holy  BiefTed  Trinity.  Of  God  the  Father  St.  Paul  fays,  IVhofidl  Ro"^.  viii.sj 

lay  any  Things  to  the  Charge  of  God's  Ek5}  ?  It  is  God,  tUftit  jujiifieth. 

Of  God  the  Son  fays   the  Prophet  Ifaiah,   By  his  Knowledge  Jhall  wjy  Ifa.  liii.  11. 

righteous  Servant  jufiify  many.  Of  both  the  Son  and  the  Holy  Ghoft  fays 

Sc.  Paul,  Te  arejufiified  in  the  Name  of  the  Lord  Jefus,  and  by  the  Spirit  '  Cor.vi.  1 1. 

of  our  God. 

3.  What    the  moving  Caufes  are,  whereby  God  is  moved  to  juftify 
us.  They  are  on  God's  Side-,  His  Mercy  and  Grace,  and  on  our  Side-,  our 
miferable  Condition  -,    fo  fays  the  Pfalmift,  The  Lord  looked  down  from  Pfal.  xiv.  2. 
Heaven  upon  the  Children  of  Men,  to  fee  if  there  laere  any  that  did  under- 

fiand,  and  feek  God.  They  are  all  gone  aftde,  they  are  all  together  become 
flth)',  (as  a  Carrion,  according  to  the  Signification  of  the  Text:)  They  f?^,^  i"*iJ* 
were  dead  in  Trefpafs  and  Sin,  and  under  the  Power  of  Darknefs  :  There  pCil.  xiv."  3. 
was  none  that  doth  Good,  no  not  one.  God  had  Compaffion  over  this 
miferable  Condition  of  Men,  and  therefore  fcnt  his  beloved  Son  to  be  a 
'  Saviour,  that  they  ftiould  be  quickened  through  him  from  Sin,  and  be 
delivered  from  the  Power  of  Darknefs,  and  the  Bondage  of  Satan.  He 
alone  is, 

4.  The  meritorious  Caufe  of  our  Juftification.  And  Jefus  Chrift  is 
called,  true  God  and  true  Man  in  one  Perfon,  and  has  merited  and  pro- 
cured our  Juftification  according  to  both  Natures.  We  can  obfei-'ve  the 
Righteoufnefs  of  Chrift  in  two  Ways,  partly  belonging  to  his, Perfon, 
and  partly  to  his  Office.  In  regard  to  his  Perfon,  his  Righteoufnefs  is  both 
according  to  godly  and  human  Nature.  According  to  his  godly  Nature, 

he  is  eflcntially  Juft,   and  Ts  therefore  called,  a  jujl  God  and  Saviour,  jf^.  xU 
According  to  his  human  Nature,  he  is  naturally  Juft,  for  he  was  con- 
ceived and  born  without' Sin     This  Righteoufnefs  was  required   to   the 
compleating  the  Work  of  Redemption.   The  Righteoufnefs  of  his  Office 
was,  that  he  gave  himfelf  under  the  Law,  to  fatisfy  the  Juftice  of  God, 

I  i  2  and ' 


Iv.  21. 


134  0/    JUSTIFICATION. 

and  fuffered  the  fliamefiil  Death  on  the  Crofs,  although  he  had  never 
finned  in  Thoughts,  Words,  nor  Deeds  :  This  Righteoufnefs  Chriil 
communicates  to  us,  who  have. none  of  our  felves.  It  is  called  in  the 
Scripture,  The  Righteoufnefs  of  God,  in  regard  to  the  eflfeding  Caufe, 
which  isGod  :  The  Righteoufnefs  of  Faith,  fince  Faith  is  the  Means  whereby 
we  embrace  the  lame :  And,  the  Righteoufnefs  of  the  Gofpl,  _?i^  it  is 
offeicd  to  us  in  the  Gofpel.  TheApoftle  calleth  it  in  our  Text,  Jufiifi- 
.  cation  through  the  Redemption  that  is  in  Jejus  Chrift,  whom  God  hath 
fet  forth  to  be  a  Propitiation  through  Faith  in  his -Blood.  The  Meaning 
hereof  is.  That,  fince  God  is  not  alone  merciful,  but  alfo  juft,  and  hates 
and  punifhes  Sin  and  Iniquity  ;.  fo  was  it  abfolutely  necefiary,  that  the 
Juftice  of  God  fhould  be  fatisfied.  This  could  not  be  altered,  or  elfe  Men 
could  not,  who  were  polluted  with  Sin,  be  received  in  the  Grace  of  God  '. 
Therefore  has  God  of  his  infinite  Mercy,  fent  his  Son  Jefus  Chrift,  who 
fhould  take  upon  him  the  Sins  of  Men,  and  fully  faRsfy  the  Juftice  of 
Heb.  ix.  22.  God  with  his  Death  and  Bloodihed.  For,  'ivithout  fhedding  of  Blood  is  no 
Remiffion,  3.f  St..  Paul  hys. 

5.  The  Form  of  Juifification  confifts  in  thefe  three  Parts,  namely, 
I.  The  Sins  are  forgiven.  2.  The  Righteoufnefs  of  Chriil  is  imputed. 
And,  ^5.  The  Sinner  is  received  to  be  Heir  of 'eternal  Life.  Thefe  three 
Parts  happen  all  at  once,  and  it  goes  with  the  Sinner,  as  it  did  v/itb 
Joftoua  the  High  Prieft,  who  was  cloathed  with  filthy  Garments,  which 
Zach..*iii.  4.  vjere  taken  from  him,  and  was  cloathed  again  with  change  of  Raiment. 

.  Ftrfl,  TheSins  areForgiven  j  not  alone  the  Original,  but  alfothe  Adual, 
as  Sin  dwelleth  in  us  as  long  as  we  live,  and  can  never  be  rooted  out ;  but 
then  God  is  laid  to  forgive  Sins,  when  he  Accou-nts  them  not  to  us  for 
Punilhment,  but  beholds  us  in  Chrift  as  righteous  as  if  we  had^never  finned.. 

Second,  The  Righteoufnefs  of  Chrift  is  imputed.  All  what  Chrift  hath 
done  and  fufiTered  is  imputed  to  a  converted  Sinner^  by  the  Grace  of  God, 
as  fully  asif  he  hlmfelf  had  fuftered.  God  not  alone  forgiveth  him  the  Sins, 
he  has  committed,  but  he  givethhim  likewife  the  Righteoufnefs  of  Chrift, 
and  adorns  him  with  a  glorious  Garment,  wherewith  he  can  ftand  in 
Judgment  before  the  Face  of  God.  That  this  Righteouf  lefs  of  Chrift  is 
not  imagined,  but  real,  and  in  Truth  imputed  to  repenting  Sinners,  Vv'e 
can  prove  by  the  following,  namely, 

\fi.  That  it  is  grounded  upon  the  Mercy  and  gracious  Will  of  God, 
whereby  he  hath  decreed  from  Eternity,  not  to  account  to  them,  who 
believe  in  Chrift,  their  Sins  and  Tranfgreflions. 

2dly,  That  it  is  grounded  upon  the  Obedience  of  Chrift.  Why  (hould 
Chrift,  who  was  holy  ai  d  innocent,  have  fuffered  and  died,  if  he  had 
not  taken  our  Sins  u[)on  him  ?  In  the  fime  Manner,  as  it  is  faid,  that 
Chrift  is  become  Sin  for  us,  in  the  fame  Manner  we  are  faid,  to  be  jufiifigd 
before  Gad. 

i]dly.  It  is  grounded  upon  the  Working  of  Grace'by  the  HofyGhoft. 
When   a  Child  of  God  has   th'.o.igh  Faith   made  the  Righteoufnefs  of 

Chrift 


1.  1 


Of    JUSTIFICATION.  1^3  5 

Chrift  to  be   his  own,  then   is    he  nearer  lii.ittd  with  Chriil,  than  with 
himfelf,  and  then   liveth    he   not  himlelf,  but  Chrift  livcth  in  him,  and  „ 

when  Chrift  Uveth  in  him,  and  he  abideth  in  Chrift,    then  bringcth  //^^  john  xv/c! 
fame  forth  much  Fruit. 

'fhird.  The  Sinner  is  received  to  be  Heir  of  eternal  Life.  It  is  the  final 
Caufe  why   God  juftifies  us.  That  the  righteous  Nation^    which  keepeth  ifa_  ^xvi.  2. 
the  Truth,  may  enter  in  •,    into  the  Kingdom  of  Heaven,  St.  Paul  fays 
hereof.  Now  being  made  free  from  Sin^  -and  become  Servants  to  Godj  ye  Rom.  vi-.  22. 
have ycu>'  Fruit  unto  HoUnefs^  ajid  the  End  everlajling  Life. 

6.  The  Means  which  God  iifeth  for  the  Promoting  of  our  Juftlnca- 
tion.,  are  the  MiniHers  wko  preach,  the  Word  that  is  preached,  the 
Sacraments  which  are  the  Seals,  and  Faith  whereby  we  are  made  Parcakers 
thereof^  and  v/hich  embraceth  Chrift  and  his  Merits. 

Every  one  that  willbejuftified  muft  have  this  Faith  for  his  own  Perfon. 
Theretbre  fiith  the  Prophet  Habakkuk  i  The  Juji  Jljall  live  by  his  Faith.,  ^j^^^    - 
and  where  this  Faith  is,  the  Faithful  can  fay,  fVho  Jhall  feparate  me  from  Rom.viii.  35 
the  Love  of  Cbrijl^ 

Either  Faith  isiittle  or  ftrong,  yet  it  is  2i  precious  Faith-,  in  regard  to  ^  p 
Chrift  who  is  thereby  embraced,  alfo  Men  can  be  faved  by  a  little  Faith.  " 
As  a  Gold-Ring  reroAineth  in  its  Valucj  either  if  it  is  worn  by  a  fulgrown 
Perfon,  or  a  Child  ;  fo  is  Faith  either  ftrong  or  little  like  precious,  (ince 
they  both  embrace  Chrift  and  his  Merits. 

Away  therefore  with  all  doubts,  whereby  a  Chriftian  can  be  brought^ 
to  difpair  of  his  Juftiticatioh  and  Salvation,  A  Chiki  of  God,  who  has 
made  a  true  and  fincere  Re-penrance,  and  has  received  of  the  Gofpel, 
Faith  and  the  Holy  Gnoft,  and  cleaveth  to  the  gracious  Promifcs  of 
God,  and  the  Meritsof  Chrift,  can  in  all  Manner  and  Way  be  afiiired  of 
the  Forgivenefs  of  his  Sins,  and  of  the  Grace  of  God,  and  alfo  of  his 
J uftitication  before  God.   Which  we  can  prove  by  the  following. 

Firjt.,  Of  t.Iie  faithfuilTomifes  of  God.  God  has  promifed  in  the 
Gofpel,  that  he'  will  be  gracious,  and  forgive  .the  Sins  of  all  them  who 
fincerely  repent,  are  converted,  and  believe  in  Chrift-  Of  all  thefe  Pro- 
mifes,  the  Principal  is  that  which  we  find  in  tiie  Evangelift  St.  John  :  God  John  iii.  16, 
fo  loved  the  [Vorld,  that  -he  gave  his  only  begotten  Son.,  that  ichofcever 
believeth  in  him.,  Jhould  not  pcrifo^  but  have  everlafiing  Life.  God  has 
fulfilled  the  firftj^art  of  this  Promife,  by  giving  his  Son  ;  and  he  will  like- 
wife  fulfil  tlie  lecon^Part,  and  give  to  all  them  who  beiieve  in  his  Son 
the  everlaftino;  Life.. 

Second.,  Of  the  Oath  of  God.  God  doth  not  alone  promife  his  Grace, 
Forgivenefs,  of  Sins  and  everlafting  Life*,  to  the  Faithful,  but  he  confirms  ic 
alfo  with  an  Oath,  in  orderto  remove  all  Doubts  of  the  Heart  of  Men. 
So  faith  the  Lord  by  the  Pr%phet  Ezekiel,   As  1  live  faith  the  Lord  Gcd,  „ 
I  hxive  no  Pleajure  in  the  Death  of  the  IVicked,  but  that  the  JVicked  turn  , ,       '''''''-'' 
from  his  Way  and  live.  Our  Saviour  fays  by  St.  John.,  Verjly.,  Verily^  1  fay  Johnviii.  51 
liulp  yon.,  if  a  Man  kee-omy  flying.,  he  Jhall  never  fee  Death.  Third,' 


J3^. 


Of    JUST  IF  IC  AT  ION, 


ThWd^  Of  the  Sacraments,  God  has  not  alone  promifcd  unto  repenting 
Sinners  his  Grace,  and  confirmed  the  fame  with  an  Oath,  but  he  fealeth 
them   alfo  with  the  Sacraments.    In  regard  to  this,  the  Apoftle  St.  Faul 

^<^'^"^^'- ^ '  •  callcth  the  Circi.imcifion,  A  Seal  of  the  Righteovjnefs  of  Faith ^  becaufe 
they  who  were  circumciled  Ihould  be  allured  of  their  Juftification  through 
Faith  in  the  MeJJiab^  that  was  to  come.  In  the  New  Teftament  the 
Sacrament  of  Baptifm  and  the  Lord's  Supper  do  alTure,  and  feal  to  us 
the  Grace  of  God,  and  the  Remiflion  of  Sins  through  Faith  in  Chrift. 

Fourth^  Of  the  inward  Teftimony  of  the  Holy  Ghoft  in  our  Hearts. 
God  has  not  alone  promifcd  to  repenting  Sinners,  his  Grace  and  Forgiv- 
nefs  of  Sins,  has -confirmed  the  fame  with  Oath,  and*fealed  with  the  holy 
Sacraments,  but  he  alfo  affurcs  the  Faithful  thereof,  by  the  inward  Tefti- 
mony of  the  PIolyGhoft-  in-  their  Hearts,   Jfter  that  ye  belie'Ved^  (fays 

bph.  1.  13.  g^^  Patd)  ye  werefeakd  with  that  holy  Spirit  of  Fromife.  A  Child  oi" 
God  can   then  be  affured,   that  he  is  in  the  Grace  of  God,  fince  he  has 

Rom.  viii.  15  the  Spirit  of  Chrid.  This  Spirit  is  not  the  Sprit  of  Bondage^  again  ts 
fear^  but  the  Spirit  of  Adoption^  whereby  we  cry^  Abba,  Father. 

Fifth,  Of  the  Certainty,  that  we  are  heard.  Our  Saviour  has  promifed 

John  xA'i.  23.  and  confirmed  with  an  Oath,  that  we  fhall  be  heard,  faying-,  Verily, 
*verily  t  fay  unto  you,  whatfoever  ye  foall  afk  the  Father  in  my  Name,  he 
will  give  it  yen. 

Sixth,  Of  the  Properties  of  Faith.  Faith  is  a  Subftance,  full  ofAfTu- 
rance,    Confid^ce,  and  Comfort :    Thefe  Names  cannot  fubfift  where 

Rom.viii.35.  there  is  Doubt.  The  Apsflle  St.  Paulf^ys  «,  Shall  Tribulation  or  Difirefs, 

cr  Perfecntion,  or  Famine,  or  Nakednejs,  or  Peri^  ..or  Sword,  feparate  us 

...  from  the  Love  of  Chrifi  :  And    afterwards   he  declareth   his  Confidence, 

Rom.     '»'■"'•  fayi'ng^  For  I  amperfnaded,  that  neither   Death,  nor  Life ^  nor  Angeh, 

^  '  ^*^'  nor  Principdlities,  nor  Powers,  nor  Things  pre fent,  nor  Things  to  come, 
nor  Height,  nor  Depth,  nor  any  other  Creature,  fhall  be  able  to  feparate 
us  from  the  Love  of  God,  which  is  in  Chrifi  Jefus  our  Lord.  This  is  not 
a  falfe  Imagination,  nor  unfure  Conceit,  but  a  certain  Conclufion,  pro- 
ceeding from  the  inward  Teftimony  of  the  Holy  Ghoft  in  the  Heart. 

Seventh,  Of  the  Abhorrence  of  all  Doubts.  Doubt  is  a  Sin  againft  the 
jfirft  Commandment,  and  bereaves  God  of  his  Glory,  and  Honour  of 
Truth  •,  and,  on  the  reverfe,  acccufes  God  with  Lies  and  Perjury.  Doubt 
isabfolutely  againft  Faith,  whcfe  Property  is  a  fure  Confidence  ;  It  drives 
away  the  Reft  and  Peace  of  our  Confcience,  the  Comfort  of  the  H0I7 
Ghoft  ;  the  Grace  of  God,  and  our  Firmnefs  in  CrolTcs  and  Affliftions. 
Doubt  Cometh  by  our  corrupt  Nature*:  For,  fincethe  Fall,  it  is  natural 
to  Men  to  flee  from  God,  and  to  doubt  of  his  Will.  The  Devil  ftriveth 
always  to  increafe  this  Doubt  in  the  Hearty,  of  Men,  that  they  can  be 
brought  to  Difpair.  A  Chrillian  who  has  made  i  true  and  hearty  Repen-. 
tance,  has  received  Faith  and  the  Holy  Ghoft,  ^nd  cleaveth  to  the  gra- 
cious Promifes  of  God>  and  the  Merits  of  Jefus  Chrift  -,  can  be  afiured 

that 


Of    JUSTIFICATION.  33^ 

that  his  Sins  are  forgiven,  and  he  is  juftified  before  God.    And  this  brings 
me  to  the  fecond  Head  of  my  Difcourie,  which  is, 
II.   What  Profit  .and  Comfort  we  have  of  Juftification. 
The  Profit  and  Comfort  we  have  of  Juftification  is,  namely,    Recon-     r 
ciliation  to  God,  Adoption    to    be  Sons   of  God,  a  good  and  peaceable 
Confcience,  Sandification,  the  Holy  Ghoft,  Freedom  from  the  Obedience 
of  the  Law,.  Redemption  from  the  Curfe  of  the  Law,  Patience  inCrofles 
and  Afflidions,  and  a  certain  Hope  of  eternal  Salvation.    And  thereupon 
is  a  Child  of  God  daily    (hiving  after  a  new  Life  :   When  Man  believe 
inChrift,  then  is  hejuftified  in  two  Way5,  which  is,  notwithftanding,  but 
one  Juftification,  and  cannot  be  feparated,  namely, 

I .  He  is  abfolved  from  his  Sins,  which  are  forgiven.  The  Righteoufnefs 
of  Chrill  is  imputed  to  him,  and  he  is  adopted  to  be  a  Son  of  God, 
and  Heir  of  the  heavenly  Kingdom,  alone  for  the  Sake  of  Chrift,  whom 
he  embraceth  through  Faith.  For,  fince  God  has  ngt  fpared  his  own  Son, 
but  gave  him  for  our  Sake,  how  fhould  he  not  then  give  us  gracioufiy 
all  good  Things  in  him.  Therefore  he  that  embraceth  Chrift,  whom  God 
has  given,  through  Faith,  he  receiveth  likewife  the  Forgivnefs  of  Sins, 
the  Righteoufnefs  of  Chrift,  the  Adoption  to  be  a  Child  of  God,  and 
Aflurance  of  Life-everlafting.  This  Juftification  lafts  as  long  as  we  live, 
and  are  in  this  World,  if  we  do  not  ourfelves  obftinately  rejed  the  fame. 
2.  The  fecond^  Way  is ;  That  a  Man,  who  believes  in  Chrift,  and  has  the 
Holy  Ghoft,  who  renews  him  daily,  and  works  and  efFeds  in  him 
Works  of  Juftification,  fo  that  he  fubdues  and  crucifies  the  Flefh  and  its 
Dcfires,  and  lives  not  longer  according  to  the  Flefh,  but  according  to 
the  Spirit  ;  this  is  a  renewing  that  that  muft  not  be  feparated  from  the 
foregoing  Juftification  ;  For  he  that  is  juftified  through  Faith  in  Chrift,  is 
ftirred  up  by  the  Spirit  of  God,  not  alone  to  abhor  the  Works  of  the 
Flefh,  that  is  Sin,  but  alio  to  pradice  the  Works^  of  Juftification,  and 
to  walk  circumfpedly.  This  Juftification,  although  efFe(5led  in  Men 
by  the  Holy  Ghoft,  is  notwithftanding  imperfed  in  this  Life  \  therefore 
we  muft  always  fee  to  the  former  Juftification,  whereby  all  our  Sins  are 
forgiven  by  Grace  through  Faith  in  Chrift. 

Since  we  c«n  come  at  fuch  eafy  and  cheap  Rates  to  theGrace  of  God, 
and  our  own  Juftification  in  Jefus  Chrift  -,  then  \t\.  us  ftep  forth,  and 
humble  ourfelves  before  this  Mercy  Seat,  and  pray  for  the  RemifTion  of 
our  Sins,  and  purge  ourfelves  from  all  worldly  and  flefhly  Filthinefs, 
perfeding  Holinefs  in  the  Fear  of  God,  that  we  may  come  at  laft  to  the 
perfed  righteous  Spirits  in  the  new  Heaven  and  new  Earth,  where. 
Righteoufnefs  dwelleth. 

(^rant  m  thU^Q  mtrciful  Father^    for  Chrijl's  Sake.     Awzn, 

XXIV,     S  E  R  M  O  N, 


138        .  (yCOOD    WORKS. 

XXIV.     S  E  R  M  O  N. 

O  F 

G  O  O  D     W  O  R  K  S. 


The  Text,  Ephesians    II.    10.  verfe. 

We  are  God's  lVorkn7ar)p.)ip,  created  in  Ckrijl  Jefus  unto  Good  Works ^ 
which  God  hath  before  ordained^  that  ivejhould  walk  in  them. 

Introduction. 

AS  there  follows  always  upon  great  Heat  in  the  Summer,  Thunder 
and  Lightning,  fo  follows  likewife  upon  the  abufmg  of  the  Grace 
of  God  great'  Punifhment  •,  which  our  Saviour  willjearn  and 
inftrufl  us  of  in  the  Parable  of  the  Fig-Tree,  whereon  there  was  found 
no  Fruit  ;  faying  by  the  EvangeliftSt.  Luke^  XIII.  6,  7,  8,  and  9.  vers, 
A  certain  Alan  hati  a  Fig-'Tree  -planted  in  his  Vineyard^  and  he  came  and 
fought  Fruit  thereon^  and  he  found  none.  Then  faid  he  unto  the  Dreffer  of 
his  Vineyard^  behold^  theje  three  Tears  I  came  feeking  Fruit  on  this  Fig- 
^ree,  andfijid  none :  Cut  it  dovjn,  why  cunihreth  it  the  Ground  ?  And 
he  anfwering  faid  unto  him^  Lord.,  let  it  alone  this  Tear  alfo,  till  1  fJoall 
dig  about  it,  and  dung  it  -,  and  if  it  bear  Fruit .^  well^  and  if  not,  then 
tifter  that  then  fh alt  cut  it  down.     In  this  Parable  we  have  to  obferve, 

I.  The  DiHgcnce  of  the  certain  Man,  He  had  a  Vineyard,  and  planted 
a  Fig-Tree  in  the  fame,  and  chofe  certainly  a  Fruitful  and  convenient 
Place  for  it,  and  took  great  Care  and  Pains  therewith,  according  to  the 
Nature  of  fuch  Trees,  and  came  conftant  feeking  Fruit  thereon.  All  this 
^hath  God  done  with  Men  in  a  high  Degree.  Hc^  as  the  heave.nly  Lord, 
has  planted  us  by  the  Bapiifm  in  liis  Vineyard,  the  Chriftian  Church,  has 
watered  us  by  the  Holy  Ghoft,  the  Word,  and  the  Lord's  Supper,  and 
has  not  fpared  any  Thing  in  order  to  make  us  Fruidul.  But  v/.hat  Fruit 
was  found  on  this  Fig -Tree,  our  Saviour  complaineth  of. 
•  2.  The  bad  Nature  of  the  Fig-Tree.  And  he  came  and  fought  Fruit 
thereon.^  and  found  none.  Every  Perfon  is  a  Tree  in  the  Vineyard  of 
God  •,  but  that  this  unfruitful  Fig-Tree  flood  in  a  fruitful  Vineyard, 
fignifieth,  that  there  arc  many  fruitlefs  Chriltians  in  the  Chriftian  Church, 

who 


Of    GOOD     V/0  R  K  S.  139 

who  live  in  all  Manner  of  Wickednefs  and  flefhiy  Luft,  withoi:t  Repentance 
and  true  Faith  -,  wherfby  they  provoke  God,  and  offend  their  Neighbours. 
They  have  fomc  glorious  Leaves  of  outward,  pious  and  charitable  AdtionF, 
but  no  true  Fruit  is  found  on  them. 

The  Fruits  which  a  Chriftian    ought  to  bear,  are  both  inward  and  out-  q^\  ^  ^ 
ward.  The  inward  Fruits,  are  Love^  Joy,  Peace^  Forbearance^  Gentienefs^ 
Goodnefs,  Faitby  Meeknefsy  Temperance  :     Thcfe   are  the  Fruits  of   the 
Spirit,  2tnd  Ibe  Soul  of  the  Lord  defireth  them.    The  outward  Fruits  are  a  Micah  vn.  i. 
Godly  and  Chriftian  Life,  and  the  Pradice  of  Good  Works' \  and  likewiie  (-0).  u  10. 
timely  Fruit  •,  namely,   in  the  Time  of  Temptation,   Fruits  of  Faith  ;  in 
Profperity,  Fruits  of  Thankfgiving  j  in  Misfortunes,  Fruits  of  Humble- 
nefs  ;  in  Poverty,  Fruits  of  Hope  \  in   Sicknefs,  Fruits  of  Prayer  and 
Patience  :  And  where  fuch  Fruit  is  not  found,  there  will  follow, 

3.  A  fevere  Judgment.  Cut  it  off;  the  Branches  fhall  not  alone  be  cut 
off,  and  the  Stump  with  the  Root  remain  in  the  Earth,  as  it  happened 
with  the  big  Tree  by  the  Prophet  Baniel  -,  but  the  whole  Tree  fhall  be 
cut  down,  and  the  Roots  be  rooted  out,  that  the  fame  fhall  not  longer 
incumber  the  Earth.  God  hath  feveral  Ways  to  cut  down  fuch  unfruitful 
Trees  j  as  i.  By  Punifhment  on  themfelves  or  their  Children  \  for 
Wickednefs  (Idall  he  broken  as  a  Tree  :  Their  Children  fhall  not  take  Robt,  Jobxxiv.  20. 
and  their  Branches  fhall  bring  no  Fruit.  2.  By  withdrawing  of  the  Grace  Eccle.  xxiii. 
of  God,  that  he,  in  his  Juftice,  taketh  away   his  holy  Spirit  and  Grace  ^5" 

from  the  Fruitlefs,  fo  that  the  Word  of  God  hath  no  Power  upon  them  i- 
And   3.  By  Death,  when  they  die  fuddenly  in  their  Sins,  and  have  no 
Time   ta  repent.  And  if*  fuch  Trees  are  fuffered  to  (land  longer,  it  is 
alone  by  Grace  through, 

4.  The  InterccfTion  of  the  DrcfTer  of  the  Vineyard.  Jefus  Chrifl  the 
DrelTer  of  the  Vineyard  of  God,  intercedes,  that  God  would  not  cut 
down   in  his  Wrath  fuch  fruitlefs  Trees,    let   it   alone   this  Tear    alfo. 

So  fays  St.  Paul :  Chrifl  entered  into  Heaven  itfelf,  now  to  appear  in  the  -g^}^  i^.  24, 
Pr.efence  of  God  for  us.  He  is  at  the  right  Hand  of  God^  making  inter-  Rom.viii.  34 
ceffion  for   us.     This  intercefTion  of   Chrifl   is  fo  powerful,  that  many 
unfruitful  Tree  are  fpared,  and  beareth  afterwards  Fruit,  As  we  can  fee  of 
King  Manaffeth^  Mary  Magdalen^  Paul.,  and  others. 

He  that  will  bear  good,  and  much  Fruit,  is  a  God'-pleafing  Tree,  and 
Ihall  be  removed  at  laft  from  the  earthly  into  the  heavenly  Vineyard  ; 
but  he  that  will  not,  fhall  be  cut  down.  Therefore  encourages  the  Apoftle, 
all  Men  to  the  Pra6lice  of  Good  Works  in  the  Words  of  our  Text  : 
Of  which  we  will  difcourfe  upon  thefe  two  following  Heads,  namely, 

FiR,ST,  Of  Good  Works.,  and  their  'Nature. 
Second,  Wh-^  we  fJoould  pra5iice  good  Works, 

K  k  Explanation 


140  0/    6  O  O  D     W  O  R  K  S. 

Explanation  of  the  Text. 
I.  Of  Good  Works  and  their  Nature. 
l"hc  Apoftle  does  encourage  the  Chriftians   to  the  Pradices  of  Good 
Works.    He  fiiftfets  forth  thcfe  two  l^hings  to  confider,  namely, 

Firjl^  Their  miferabic  Condition,  wherein  they  were  before  their  Con- 
Eph.  ii.     I.  verfion  ;  They  were  dead  in  Tre/paffes  and  Sin^  and  could  as  httle  convert" 
themfelves,    as   the  Dead    can  raife   themfelves  up,  whereby  their  daily 
Eph.  ii.  2,     Life  and  Doings  could  teftify  •,  for,  They  walked  in  Timepaji,  according 
to  the  Courfe  of  this  World.   They  followed  the  Inftigation   of  the  Devil, 
and  did  all  what  he  gave  them  in  their  Hearts  to  do  \  whereof  the  follow- 
ing were  three  Caufcs  •,    ij/?,   The  Devil  ;  The  Spirit  that  now  worketh  in 
the  Children  of  Difobedience.   %dly^  The  bad  Converfationand  Examples  of 
others:  And,   'i^dly^  Their  ownFlefh,  and  the  Defires  and  Lufts  thereof. 
Eph.  ii.  4.         Second,  The  Apoftle  fets  forth,  The  great    Mercy  and  Love  of  God^ 
Eph.  ii.  5.     that  he  made  us  Partakers  of  all  the  Blenings   of  Chrift,   and  hath    quic- 
Eph.  ii.  6.     ^fi^d   us  together  with  Chrijl :  Hath  raifed  us  up  together,  and  made  us  Jit 
together  in  heavenly  Places  in  Chriji  Jejus.    When  a  Chriftian  confiders 
fuch  great  Grace,  then  he  will  certainly  ftrive  after  the  pradifmg  of  Good 
Works,  and  meditate  upon  what  he  has  been,  namely,  a  ftinking  and 
filthy  Sinner,    who  never  could  do  any  God-pleafing  Aftion,    although 
the  fame  was  done  ever  fo  well ;  and  remembers  what  he  is  now,  namely, 
a  new  Man,  and  a  Child  of  God,    who  is  pleafing  in  the  Sight  of  God, 
in  Chrift  Jefus  -,    and  can  now,  by  the  Grace   of  God,    and  the  aftifting 
Power  of  the  Holy  Ghoft,    a6l  to  the  Glory    of  God's  holy  Name  : 
Our  Text  maketh  mentiop  thereof,  and  we  Ihall  obferve, 

I.  What  good  Works  are.  What  the  Heathens  ufed  to  call  Virtues, 
the  Holy  Ghoft  calleth  Good  Works,  and^^omprehends  all  the  Obe- 
dience, whicli  a  Child  of  God  can,  through  the  whole  Couric  of  his 
Life,  (hew  to  God  and  his  Neighbour,  according  to  the  Command  of  God  : 
So  that  Good  Works,  are  the  Works  of  a  regenerated  Child  of  God,  both  in 
his  outward  and  inward  Living  and  Converfation,  according  to  the  Com" 
iinandmentsofGod,by  the affifting Grace  ofthe  Holy  Ghoft  through Faith^, 
to  the  Glory  of  God,  to  his  own  Gratitude,  and  to  the  Profit  of  others. 
Works  are  called  in  general,  all  what  we  do  ;  and  are  either  natural,  as 
to  eat,  drink,  deep,  and  flich  like  •,  or  moral,  as  to  live  foberly,  keep 
Houfe  and  rule  it ;  or  Works  of  Chriftianity,  as  to  Church,  to  receive 
the  Sacrament,  to  read  the  Word  of  God,  to  pray,  to  give  Alms,  and 
all  other  charitable  Adions.  All  thefe  Aftions  are  called  Good  Works, 
fmce  they  feemingly  agree  with  Nature,  Modefty  and  Honefty,  and  can- 
not be  found  Fault  with  •,  though  they  are  not  the  right  Good  Works 
Mat.  vi.  I.  which  God  demands,  if  true  Faith  is  not  joined  with  them,  and  the 
fame  be  a6led  by  a  pure  and  fincere  Intention  ;  for  Hypocrites  can  like- 
wife  do  outward  Good  Actions,  tho'  tkey  have  no  Reward  of  the  Father 
which  is  in  Heaven  :  Therefore   muft  Good  Works  of  Chriftianity  go 

further. 


or    GOOD     WORKS.  i4i 

further,  and  contain  in  particular,  true  holy  Motions  in  the  Heart,  Faith, 
Joy  and  Peace  in  the  Confcience,  Love,  Purity  of  Heart,  and  fuch  like. 
Therefore  are  good  Works  called   in   the  Scripture,  The  Fruits  of  the 
Spirit 'y  Fruits  of  Righteoufnefs  \  Armour  of  Light  •,  Sacrifices  of  Righte^ 
oufnefs  i  fVorks  made  in  God.  And  to  prafticeGood  Works,   is  called  in 
the  Scripture  ;  Let  your  Light  fojhine  before  Men,  that  they  may  fee  your  ^^j^^'vi.zo.. 
good  Works  :  Do  Works  meet  for  Repentance :  To  do  good,  and  be  rich  in  i  xim  vi.  18 
good  Works :  To  be  zealous  of  good  Works :  To  maintain  good  Works  ;  To  Tit  ii.  1 4.. 
bear  Fruif  :  T'o  be  fruitful  in  every  good  Work  :  Not  to  bejlothful  andun-Jf-  \"\'' 
fruitful  to  the  Knowledge  of  our  Lord  Jefus  Chrifi.    Of  thefe  and  more    ^'  *'  *°' 
other  fuch  like  Names  we  can  fee,    that   good  Works   proceed  moftly 
from  inward,    and  not  from  outward  Appearances  alone. 

2.  Why  are  they  called  gqod  Works.''  They  are  called  fo  in  regard  to, 

ifi.  Regard  to  the  efFeding  Caufe,  which  is  the  Holy  and  JBleffed 
Trinity.  God  the  Father  maketh  us  perfect  in-  every  good  Work^  to  do  i^/j  Heb.xiii.21, 
WilU  working  that  'vshich  is  well-pleafingin  his  Sights  through  Jefus  Chrifi. 
God  the  Son,  JcfusChrift,  is  the  true  Vine;  he  that  remaineth  in  himt 
beareth  much  Fruit.  The  Holy  Ghoft  regenerates  and  renews  us,  and 
maketh  us  fruitful  to  all  good  Works.  Hereto  God  ufeth  his  Servants, 
who  are  called.  Labourers  together  with  God  \  and  they  preach  to  vis,  j  c^r.  iii.  a. 
and  declare  to  us  the  Will  of  God.   ,  ,, 

2^/y,  The  inftrumental  Caufe  on  God*s  Side,  is  the  Law  and  the 
Gofpel :  The  Law  commands  us,  theGofpel  draws  us  to  doGoocj  Works. 

The  L>aw  coqimands  us  thereto,  as  the    Lord    fays    \i\m{^\^  \  What 
Things  foever  1  command  you,  obferve  to  do  it  \  thou  fh alt  not  add  thereto,  Deu^'xii.52. 
nor  deminifld  from  it.  Thr  Law  threatens  befides.  Cur  fed  be  he  that  con- 
fir  met  h  not  all  the  Words  of  this  Law,  to  do  them.  Deut   x^ajii. 

The  Gofpel  draws  us  to  do  Good  Works  :  It   regenerates  Man,  and  ^^• 
maketh  him  a  new  Creature  in  Chrifi-,  and  quickeneth  him  to  the  Pra6li- 
ces  of  Good  Works  -,  therefore  faith  Chrift  -,  The  Words  that  I  fpeak  unto 
you,  they  are  Spirit,    and  they  are  Life.    The  Gofpel  fhews  us  likewife,  john  vi.  63* 
how  our  Adions  can  be  made  acceptable  to  God,  by  Faith  in  Jefus  Chrifi. 

^dly.  The   inftrumental  Caufe  on  Men's  Side,  is  Faith.  Faith  is  the  i  Pet.  ii.  5. 
Soul,  and  Foundation,  and  Root  of  all  good  Work  :  As  the  Body  with- 
out Soul  is  a  dead  Corps,  fo  is  likewif:;  Good  Work  a  dead  Image  with- 
out Faith.   By  Faith  we  liz^e  in  Chrifi^   and   Chriji   liveth  in  us.  Where 
now  Faith  is,  thi-re  are  the  Fruits  of  fpiritual  Life,  Good  Works.  Gal.  ii.  20. 

TheReafons  why  good  Work?,  t.nke  its'  Value  of  Faith,  are  following. 

Firfi,  By  Faith  we  are  reconciled  unto  God,  grafted  in  Chrift,  and  united 
with  him.  He  that  is  now  reconcil:'d  unto'God,  grafted  in  Chrift,  and  united 
v*'ith  him,  his  Adions  are  looked  upon,  not  as  they  are  in  themfclves,  but 
in  Chriljt  Jefus,  who  h.is  purged  and   cleanfed  us  with  his  precious  Blood. 

Second,  Good  V/orks  are  the  Fruits  of  Faith  :  Through  Faith  we  are  ' 
juftified,  and  through  Faith  dwcllcth  Chrift   in 'our  Hearts  i  therefore, 

K  k  2  take 


142  Of    GOOD     WORKS. 

ttike  good  Work,  its  true  and  intrinfic  Value  of   Faith,   where-through 
Chrift  is  received. 

4^thl)\  The  Perlbn  that  mud  do  and- pradice  good  Works,  muft  there- 
fore be  regenerated,  and  a  faithful  Chriitian  •,  for  what  is  not  of  Faith  is 
Sin  :  Therefore  calleth  the  Apoftle  in  our  Text  luch  Pcrfons,  God'slVork- 
man/hip^  created  in  Chriji  Jefus.  The  Works,  and  the  Perfons  that  do 
the  Works  muft  agree.  A  bitter  Fountain  cannot  bring  forth  Iweet  Water  ; 
neither  can  a  corrupt  Tree  bear  good  Fruit.  The  Perfon  that  will  do  any 
God-pleafing  Work,  muft  nrft  be  reconciled  to  God,  and  become  well- 
pleafing  in  the  Sight  of  God,  which  .cometh  through  Faith  in  Chrift, 
the  only  Mediator.  Our  Saviour  explaineth  this  before  the  Apoftles,  when 
he  fays  \  As  the  Branch  cannot  bear  Fruit  of  it/elf)  except  it  abides  in  the 
J    n  XV .  4..    y.^^  _^  ^^^  ^^^^^^  ^^^  ^^^^  except  ye  abide  in  me.    I  am  the  Vine^  ye  are  the 

T'ohnxv  c     Branches  :  He  that  abideth  in  me^    and  1  in  him,  the  fame  bringeth  forth 
much  Fruit,  for  without  me  ye  can  do  nothing.   If  a  Man  abide  not  in  me, 
John  XV.  6.   he  is  cafi  forth  as  a  Branchy  and  is  withered,  and  Men  gather  them,  and 
John  XV.  7.    ^^'fi  ^^^^'^  ''^^°  ^^^^  Fire.,  and  they  are  burned.  If  ye  abide  in  me,  and  my 
IVords  abide  in  you,  yefhall  ajk  what  ye  will,  and  it  fhad  be  done  unto  you. 
^thly.  The  Works,  in  themfelves,  that  fliould  be  good  Works  muft  be 
r-egulated  and   done  according  to  the  Word  and  Command  of  God-,  for 
.  God  hath  no  Pleafure  in  any  Thing,. except  what  he  commands  hieifelf, 

<5r  at  leaft  is  agreeable  thereunto  :  In  regard  to  this  fays  St,  P^«/ ;  Bre- 
thren, whatfoever  Things  are  true  \  whatfoever  Things  are  honejl ;  zvhat- 
foever  Things  are  jufl  ;  whatfoever  Things  are  pure  -,  whatfoever  Things 
are  lovely  ;  whatfoever  Things  are  of  good  Report ;  if  there  be  any  Virtue, 
and  if  there  be  an)'  Praife,  think  on  thefe  Things,  and  do  them.  In  another 
Place  the  fame  Apoftle  includes  all  Good  Works  in  thefe  three  Words, 
Tit.  li.  12.  Soberly,  rightecufly,  and  godly.  Soberly  towards  ourfelves  ;  righteoufly 
towards  our  Neighbours,  and  godly  towards  God.  Luther  comprehends 
it  in  thefe  three  Words;  Believe,   Love,    Suffer. 

Although     a   Child     of    God     regulates     all     his     Adions     and 
Works,    after  the  Word   and  Command  of  God  •,   yet  he  cannot  attain 
in  this  World  to  fuch  a  Perfeftion   that   they  can  ftand  before  the  Judg- 
ment of  God  :   All  Saints  muft  pray  unto   God  for  the  Remiffion  of  their 
T:'-;.  Ixlv.'  6.    Sins  ;  and  fay  v/ith  the  Prophet  Ifaiah ;  PVe  are  all  as  an  unclean  Thing, 
and  all  cur  Right eoufnefs  are  as  filthy  Rags.  This  is  the  Complaint  of  the 
Jubjx.  3o,3i.p-jQj^^5  Job;  If  I  wafh  myfelf  with   Snow-Water,   and  make  my   Hands 
ever  fo  clean,  yet  fl:) all  thou  plunge  me  in  the  Ditch,  and  mine  own  Clothes 
^ '^^'^^''^' fhall  abhor  me  :  The  Pfalmift  maketh   this  humble  ConfefTion  ;   If  thou, 
pj-^l  ^^jjjj  ,  Lord,  Jhouldeft  mark  Iniquities  •,   O  Lord,   who  fid  all  ftand?  And  in  ano- 
ther Place  he  faith  •,  0  Lord,    enter  not  into  Judgment  with  thy   Servant, 
for  in  thy  Sight  fhall  no  Man  living  be  juftified. 

The  Reafons  why  the  Works  of  the  regenerated  and   faithful  Children 
of  God  are  imperfect  in  this  World,    are,   Firfi,  The  Condition    of  Re~ 

^  generation, 


Of    GOOD     \V0RK5.  143 

generation,  which  muft   daily  incrcafe  by  the  Children  of  God  •,  and  can 
never  be  fully  perfected  before  the  Soul  is  fcparatcd  from  the  Body  •,  And  i  Cor.xv.54. 
this  Mortaljhall  have  pit  on  Immortality,    The  Apoftle  St.  Paul  had  at- 
tained  moftly  to  the  Prize  ;    yet  he  confefTeth  \  I  follow  after ^  if  that  /rhil.  iii.  i:: 
may  apprehtnd  that.     Secondly.,  The   Remnants  of   Sin,    which  cleaveth 
always  to  the  Children  of  God,  as  long  as  they  live,  ^he  Law  is  fpiritual^  Rorn-  VN.14 
fays  St.  Paul^  But  lam  carnal^  fold  under  Sin.  Thereof  cometh,  T.hirdly., 
The  continual  War  between  the  P'lefii  and  the  Spirit,  which  are  contrary  Gal.  v.  i;- 
one  to  anether,  fo  that  the  Children  of  God  cannot  do  the  Things  that  they 
would., 

God  is  notwithflanding  fo  gracious,  that  he^  in  regard  to  the  Merits  of 
JcfusChrift,  is  well  plealed  with  that  little  Good  we,  by  the  Affiftance  of 
his  holy  Spirit,  can  perform  •,  and  looks  upon  it,  as  if  it  was  quite  perfect  : 
Yea,  he  attributes  to  us,  poor  Sinners,  all  the  Good  which  he  effects  him- 
felf  in  us,  and  afcribes  it  to  our  Faith,  as  if  that  was  the  effecting  Caufc 
thereof.  We  can  as  little  boaft  of  our  good  W^orks,  as  that  if  we  had 
created  ourfelves  •,  for  the  Apofllefays  in  our  Text ;  God  has  created  us  in 
Chrifl  Jefus.,  unto  good  Works.  We  ought  therefore  daily  to  pradlice  good 
Works,   bccaufe  it  is, 

Firfi,  The  Command  of  God.  Let  your  Light  fo  fhine  before  Men^ 
that  they  may  [ee  your  good  Works.,  and  glorify  your  Father.,  which  is  in  *  •'^-  '  ■ 
Heaven.  If  a  Tree  whereof  a  Gardiner  has  been  careful  with  digging  and 
dunging  could /peak,  it  would  thank  him  for  his  Trouble,  and  promif: 
him  much  Fruit  -,  but  many  Men  are  fo  corrupt  and  wicked,  that  they 
do  not  alone  omit  all  what  is  good,    but  even  commit  all  what  is  evil. 

Second.  Our  Obligation.  A  Child  is  obliged  to  obey  its  Parents,  like- 
wife  are  we  obliged  to  obey    the  Commands  of  Gcd,    and  to  fhew  our- 
-  iel ves  loving  and  ferviceable  to  our  Neighbours,   Faith  fliews  itfelf  in  LovCj 
and  Love  ferves  our  Neighbour  in  all  what  we  can  perform. 

Third.,   Promoting  the  Peace  of  our   Confcience.   With    good  Works  ^  p^.^    •   ^^ 
we  make  cur  Calling  and  Ele£lion  fure.  The  Apoftle  fays   in  our  Text, 
That  we  fhould  wv.lk  in  them  \  namely,  good    Works.  The  Word  here 
ufed  {walk)  fignines  to   walk  round  about,  as  in   a  Circle.   The  Ecgin-r 
ning  of  our  W'brks  fhould  be  good  ;  likewife  fhould  be  the  End  thereof. 
It  is  not  enough  to  begin  well,  but  wc  fliould  alfo  end  well.     Be  thou  Rev.  ii.  \9. 
faithful  unto  Death.,    cmd  I  will  give  thee   a  Crown  of  Life.   Takeaway     ■ 
Conftancy,  then    has  Obedience    no  Reward  \   Good  Works  no  Praifc, 
and  Righteoufnefs  no  Crown  to  expect. 

And  fince  our  bsfb  Works  arc  unclean  and  imperfcdl  in    the  Sight  of 
God^then  none   can  deferve  any  Tking  from  God  thereby,    much    Icf? 
the  Eternal  life.     Our  Saviour   fays    himfelf.    When  ye  fijall  have  done  all  Lukexvii.io 
Things.,  which  are  commanded  you.,  fay.,  we  are  unprofitable  Servants.,  we 
have  done  that  which  was  our  duty  to  do.   St,  Paul  fays.  Not  by  Works  of  -p-^  •- 
Righteoufntfs^  which  we  have  done.,  but  according  to  his  Mercy  he  faved  us. 

What 


144  0/    GOOD     WORKS. 

What  Comparifon  is  there  between  our  Works,  which  are  finite  and  im- 
perfedb,  and  the  eternal  Life,  which  is  infinite  and  perfcft  ?  Well  arc 
Rev.  11.  4.  ^j^g  Righteous  and  Faithful  faid,  to  he  worthy  to  walk  with  Chrifi  in  the 
everlafting  Life  :  But  this  Woi  thinefs  is  not  of  themfelves,  but  is  partly 
o^  the  Merits  .of  ChrifV,  which  they  have  enfibraced  th;-ough  Faith  ;  and 
partly  thereof,  that  they  by  the  AfTiflance  of  the  Holy  Ghoft  have  followed 
the  Means  of  God,  prefcribed  in  his  Word,  for  the  obtaining  of  Life-ever- 
lafting  •,  therefore  has  God  thought  them  worthy  to  walk  with  Chrifl  in 
white  Raiment. 

Every  Child  of  God  that  will  do  any  Good  Works,  Wliich  may  and. 
can  pleafe  God,  mufl  obferve  the  following  Rules, 

Firjl,  He  fliould  do  fuch  Works  which  God  has  commanded  ;  for 
Mat.  xv.  9.   fdf-invcnted  Adions  are  an  Abomination  to    the  Lord.    Chrifl  fays,   In 
vain   they  do  worfiip   me,  teaching  for  Do^rines   the  Commandments  of 
Men. 

Second,  He  fhould  regulate  his  Works  by  the  Word  of  God,  as  the 
Pfal.  cxix.  Pf'ilniifl  fays,  Thy  I'Vord  is  a  Lamp  unto  my  Fett,  and  a  Light  unto  my 
10$.  Path.    They  muft  not  alone  be  good  in  outward  Appearance,  but  they 

fliould  alfo  proceed  from  inward  Sincerity  of  Heart. 

Third,  He  fhould  do  them  by  Faith  j  not  alone  fuch  Faith  that  he 
knows  and  believes,  that  they  are  commanded  by  God,  but  alfb,  that 
he  knows  and  is  afTured  of :  Both  his  own  Perlon  and  his  Works  are 
plcafing  in  the  Sight  of  God,  for  the  Sake  of  the  Mediator  Jefus  Chrifl. 
Fourth,  He  fhould  do  them  of  Love.  When  they  are  committed  of 
Love,  then  are  they  likewife  of  Faith,  for  thefe  two  can  never  be  fepara- 
tcd  from  one  another.  The  four  hving  Creatures,  which  the  Prophet 
Ezdc.  i.  ! .  Ezekiel  faw,  had  Wings  and  under  their  Wings  Hands,  A  Chrifliari 
Ihould.not  alone  have  Wings  of  Faith,  but  alfo  Hands  of  Love  to 
fcrve  and  alTift  his  Neighbour. 

Fifth,  He  fhould   leek  thereby  the  Honour  of  God.  Which  ought 

always  to  be  the  Mark  whereat  our  Good  Works  aim.  A  Candle  fhineth 

not  for  its  felf,    but  for  them  that  are  in  the  Houfe-  A  Chriflian  mufl 

^therefore   likewife  not  do  his  Good  Works  for  himfelf,  but  to  the  Glory 

of  God,  and  to  the  Profit  of  his  Neighbours. 

The  Heathens  did  endeavour  to  pradlice  all  Sorts  of  Virtues,  becaufe 
they  knew  of  no  other  Good  Works :  But,  fince  their  Adions  v/ere  not 
fo  commanded  by  God,  neidier  were  regulated  after  the  Word  of 
God,  nor  did  proceed  from  a  true  Faith  in  Chrifl,  whom  they  did  not 
know,  neither  were  effcfled  of  the  Holy  Ghofl  to  a  good  End  and  Pur- 
pofc  :  Therefore  were  their  Virtues  but  Shadow  of  Virtues,  or  properly 
fpeaking,  fplcnded  Vkes.  For,  although  they  could  be  good  according 
-  to  Nature  and  outward  Morality,  yet  could  they  not  be  reckoned  for 
Good  Works  in  the  Sight  of  God,  as  wanting  the  true  Root,  Jefus 
ChriH:  and  the  living  Faith  in  him. 

II.    Why  we  fliould  pradtice  Good  Works.  God 


0/    GOOD     WORKS.  ^'         145 

God  has  called    us  with  a  holy  Call,  has  chofcn  us  in  Chrift,  and  h.is 
purified  us  unto  himfelf  a  peculiar  People^  that  wz  Jhould  be  zealous  to  air^^-  ''^-  '+• 
Good  fVorks,  and  walk  in  them.  All  our  Works  fhould  have  regard  to 
God,  to  purfelves,  and  our  Neighbours. 

To  God,  that   we  Ihew  unto  him,      i.  Glory.      2.  Obedience,  and 
3.  Gratitude. 

I.  Glory  will  God  have  of  our  Works.  Therefor  has  he  created,- 
redeemed,  and  grafted  us  in  Chritl  Jefus,  and  has  made  us  a  chofcn  Gene-  i  Pit.  ii.  9. 
ration^  a  'Reyal  Priefthood^  an  holy  Nation^  a  peculiar  People^  that  zve 
fljould  Jhew  forth  the  Praife  of  him  ivho  hath  called  us  out  of  Darknefs, 
unto  his  marvellous  Light.  As  a  Gardiner  is  praifed,  when  the  Trees  in 
his  Garden  bear  much  Fruit  \  fo  is  the  Name  of  God  likewife  glorified 
by  our  Good  Works  which  are  the  Fruits  of  our  Faith. 

Should  any  one  be  concerned  thereover,  that  he  has  not  done  many- 
Good  Works  in  his  Life  Time,  fince  Chrift  will  fum  up  at  the  laft  Day 
all  our  Good  Works,  and  reward  every  one  accordingly  ;  he  mull  be 
comforted  thereby,  that  a  Tree,  whereupon  is  found  but  one  fingls 
Fruit,  cannot  be  called  dead.  Befides,  Chrift  called  all  the  Ground 
that  bore  an  hundred  Fold,  fixty  Fold,  and  thirty  Fold,  by  one  Name,  ^n^^  ^iii  8 
And  the  Servant,  who  gained  two  Talents,  is  called  as  well  a  good  and  ^^^ 
faithful  Servant,  as  he  who  gained  five  Talents. 

2.   We  fhew  our  Obedience   to  God  with  our  Good  Works.  'This  is  ^•xhc^/if.-i, 
the  JVill  of  God^  even  your  San6lification,  that  ye  fJjould  abjlain  from  For- 
nication :  That  every  one  of  yeu  Jhould  know  how  to  poffefs  his  Vejfcl  in 
San5fification  and  Honour.  It  is  the  Will  of  God,  that  w^  fhould  be  Holy,  j^^^  ^- 
as  he  is  Holy.,  not  in  Perfedlion,  but  in  Imitation. 

g.  We   fhew  Gratitude  and  Thankfulnefs  to  God,  when  we  praflice 
Good   Works  -.    Therefor   has  God  created  us  in  Chriji  Jejus  unto  Good  Eph.  ii.  ro. 
Works,  that  we  fhould  walk  in  the  fame.     Therefor  has  Jefus  Chrijl  given  Tic.  ii.  13,14 
himfelf  for  us.,  that  he  might  redeem  us  from  all  Iniquity,  and  purify  unto  y^ 

himfelf  a  peculiar  People,  zealous  of  Good  Works  • :  Therefor  has  the  Holy 
Gholl  renewed  and  regenerated  us  in  Baptifm,  that  wc  fhould  put  on  the  EpJ»-  i^'-  24. 
new  Man,  which  after  God  is  created  in  Righteoufnefs  and  true  Holinefs, 
which   are  the  Fruits  of  the  Spirit  :    Therefor  has  God,  faved  us  from  Lukei.  71. 
our  ^Enemies,  and  from  the  Hands  of  all  that  hate  us,  that  we  might  ferve  Lulcc.i.  74. 
hifn  without  Fear   i  1  Holinefs  and  Righteoufnefs.  before  him  all  the  Days  of 
our  Life  :  Therefor  hath  God  chofen  us,  and  promifed,  that  he  v/ill  be 
our  God  and  Father  •,   that  we  iTiould  cleanfe  cur f elves  from  all  Fill hinefs  2  Cor.  vii.  i. 
of  the  Flejh  and  Spirit,  perfecting  Holinefs  in  the  Fear  of  God. 

Our  Works  Hiould  alfo  have  regard  to  ourfelves  that  our  Faith  might 
fliew  itfelftobe,  living:  None  can  fee  Faith  in  cur  Hearty  butfromGood 
Works,  the  fame  can  be  known  to  be  livng,  like  tJie  feeling  of  the 
Pulfe  convinces  the  Phyfician  of  the  Condition  of  his  Patient.  Let  a  Gar- 
den   be  adorned   ever  fo   much  with  Flowers,  yet  can  they  not  be  ieen 

without 


Lev.  vi.   12, 


2  Tim.  3. 


146  V  0/  G  O  O  D     W  O  R  K  S. 

without  Light.  If  the  Heart  of  a  Chriftian  be  filled  and  adorned  with 
Fakh  ;  yet  can  the  fame  not  appear  except  by  the  Light  of  Good  Works. 
And  that  the  Gifts  of  the  Holy  Ghoft  may  increafe  daily  more  and 
more  in  us,  as  the  Pricfts  in  the  Old  Teftament  were  obliged  to  keep 
the  holy  Fire  always  burning,  that  it  Ihould  not  extinguifh,  fo  muft  we 
likewife  daily  increafe  the  Gifts  of  the  Holy  Ghoft,  by  thePradlice  of 

^ Good  Works.     For  this  End  admonifhes  St.  Pmil.,  That  we  Jhould  ftir 

2  Pet,  i.  10.  up  the  Gifts  ef  God^  which  is  in  us.  By  Diligence  we  make  our  Cdling  fure. 
Our  Works   Ihould  have  likewife  Regard  toothers,  both  to  Angels 
and  to  Men. 

The  Angels  converfe  among  us,  although  we  do  not  fee  them.  They 
obferve  our  Anions,  if  we  do  good,  they  are  rejoiced,  and  if  we  do 
evil,  they  are  grieved.  On  the  Contrary  the  bad  Angels  are  rejoiced, 
when  we- do  evil,  and  fore  vexed  when  we  do  good,  though  they  cannot 
oppofe  us  in  Good  Works, 

Our  Neighbours  can  by  our  Good  Works  and  Good  Examples,  be 
encouraged  to  the  Pra6tice  of  Good  Works  alfo  -,  for  as  one  Hungry  is 
encreafed  in  his  Appetite,  by  feeing  others  eat,  fo  is  Man  likewife  en- 
couraged to  good,  by  feeing  the  Good  Works  of  others.  If  they  are 
X  Pet.  11.  12.  yyjcl^eti  2iVi^  evil  Doers,  then  fhall  they,  by  beholding  our  Good  Works, 
be  afhamed,  and  obliged  to  ftop  their  Mouth  from  Slander,  and  glorify 
God  in  the  Day  of  Vifitation. 

Thi  Lord  'of  his  Grace  make  us  fruitful  in  all  Good  Works ^  that  we 
?hil,  i,  II.    ^^^^^  ^^  fi^^^*^  ^^^^   ^^^  Fruits  of  Righteoufnefs,  which  are  by  Jefus 
Chrifl,  unto  the  Praife  and  Glory  of  God.     Amen. 


XXV.    SERMON. 


Of  the    CHRISTIAN    CHURCH.  147 

XXV.      SERMON. 

OF 

The     CHRISTIAN     CHURCH. 


The  Text,  Psalm  LXXXVII.   i,   2,  3.  ver. 

His  Foundation  is  in  the  holy  Mountains.  The  Lordlo'oeth  the  Gates 
cfX'ion  more  than  all  the  'Dwellings  of  Jacob.  Glorious  -Things 
are  fpoken  of  thee,  O  City  of  God.     Selah. 

Introduction. 

WHERE  God  is  feen  or  heard,  there  every  Thing  appears  ma- 
jeftick,  holy  and  glorious.  When  Jacob  went  from  his  Father 
Ifaac  in  Berjheha^  to  Pordan-Aram,  in  Syria,  unto  his  Uncle 
Lahan,  then  tarried  he  all  the  Night  in  the  Field,  and  had  the  Heaven 
for  his  Canopy,  the  Ground  for  his  ?ttd.,  and  the  Stones  for  his  Pillows  -, 
and  in  his  Sleep,  he  faw  a  Ladder  fet  upon  the  Earth,  and  the  Top  of  it 
reached  to  Heaven,  and  behold  the  Angels  of  God  afcending  and  defcen- 
ding  ',  and  behold  the  Lord  flood  above  it,  and  fpoke  to  him.  In  the 
Morning,  Jacob  awaked  cut  of  his  Sleep,  and  he  [aid,  furely  the  Lord  is  in 
this  Place,  and  I  knew  it  not ;  and  he  was  afraid,  and  f aid;  How  dread- 
ful is  this  Place!  This  is  none  other  but  the  Houfe  of  God;  and  this  is  the 
Gateof  Heanen;  as  we  can  read  in  G^;/.   xxviii.   11,    12,    16,    17. 

Of  this  Vifion  we  can  take,  Firft,  A  glorious  Dcfcription  of  the  Chri- 
fdan  Church  here  upon  Earth  •,  and.  Second,  A  fhort  Summary  of  the 
Doctrine  taught  and  preached  in  the  ChriRian  Church. 

Firft,  The  Chriflian  Church  can  be  dcfcribcd,  according  to  this  Sight, 
by  three  Natnes  ;  and  then  be  called, 

I.     The  Place  of  God's  Prefence.   Surely,  (dlth  Jacob,  the  Lord  is  in 
this  Place,  and  I  knezv  it  not.  Jacob  knew  full  well,  that  God  is  ornni- 
prefent,  and  over  all  ;  For  He  is  not  far  from  every  one  of  us.  He  is,  a  Adsxvii.  17. 
God  that  filled  Heaven  and  Earth,  The  Heaven   is   his    Throne,    and  //>f  Jer.xxiii.  24^ 
Earth  his  Footfiool.  But  that  God  fhould  be   in  fuch  Manner  with  him  ^^^'  ^^''^-   ^' 
here  in  a  lonefome  Place,  where  he  v/as  a  Stranger,    and  v/ith  his  graci- 
ous Prefence,    comfort  him  as   a  Father,  Guide  and   Protedor -.  this 

LI  J.coh 


J48  0/  the    CHRISTIAN     CHURCH.  •    • 

Jacoh]!ix\t^  not.  And  therefore,  when  he  found  the  Prefence  of  God,  and 
heafci'the  gracious  Promife-of  the  Seed  of  the  Woman  preached  here, 
whereby  he  was  inftrudcd  before  in  his  Father's  Houfe  ;  then  faid  he. 
Surely  the  Lord  is  in  this  Place^  and  I  knew  it  not.  We  fee  here  that  God 
is  neareft  to  his  Children  when  they  leaft  cxpefl  it.  He  is  not  bound  to 
any  certain  Place,  but  he  appeareth  in  what  Place  or  Manner  he  will  : 
Therefore  we  muft,  wherever  we  are,  have  holy  Thoughts  and  devout 
Hearts,  efpecially,  when  we  are  in  the  Place  of  the  Worfnip  of  God  ; 
which  we  may  call  with  Jocob^ 

2.  The  Houfe  of  God:  This  is  none  other  hut  the  Houfe  of  God. 
There  was  no  Houfe  in  this  Place  where  Jacob  flept  and  dreamt,  yet  he 
calls  the  fame  the  Houfe  of  God  ;  becaufe  where  God  and  the  Word  of 
God  is,  there  is  the  Houfe  of  God.  We  honour  a  Houfe  on  Account  of 
the  Perfon  who  dwelleth  therein,  much  morefliould  we  honour  the  Houfe 
of  God,  which  is  called  here, 

q.  The  Gate  of  Heaven ;  From  the  Church  Militant  here  on  Earth 

do  we  enter  into  the  Church  Triumphant   into  Heaven  •,  and  none  can 

enter  into  Heaven,  except  he  has  been  in  this  Life,  a  true  Member  of  the 

Pfal.  Iav.  4.  Chriftian  Church.   Bleffed  is  the  Man  whom  thou  chufefl,   and  caufeji   to 

approach  unto  thee.,  that  he  may  dwell  in  thy  Courts. 

Second,  TheDoftrine  that  is  preached  and  taught  in  thqHoufe  o^God. 
The  Chriftian  Church  lies  concealed  in  this  Vifion  •,  and  confifts  principally 
in  thefe  four  Articles,  i.  Of  God.  2.  Of  Chriji.  ^.  Of  the  Jngels.  And, 
4.  Of  Men.  All  thefe  four  Articles  are  found  here  :  God  ftood  above 
the  Ladder,  and  fpoke.  Chriftis  compared  to  the  Ladder  :  The  Angeh- 
werc  afcending  and  defcending  :  And  Jacob  laid  upon  the  Ground,  and 
flept.  Of  this  Houfe  of  God  fpeaketh  the  Pfalmift  in  our  Text,  and 
calleth  the  fame,  The  Gates  of  Zion,  and  the  City  of  God  -,  and  praifeth 
iikewife  the  glorious  Things  which  are  fpoken  and  preached  there.  Of  this; 
Text  we  will  obferve  thefe  two  Parts,  namelyg 

First,  The  Chrifiian  Church  as  a  City. 

Second,  The  right  Token,  or  Sign  of  the  Chrifiian  Church. 
Explanation  of  the  Text. 

I.  W«  (hall  confider  the  Chriftian  Church  as  a  City. 

What  we  love,  we  keep  and  defend  the  fame  always.  There  is  nothing 
here  upon  Earth  which  God  loves  more  than  his  Church  i  therefore 
he  keeps  and  defends  the  fame  as  a  wdl  founded  City  -,  for  as  our  Text 
fays  -,  His  Feundation  is  in  the  holy  Mountains.  The  Chriftian  Church  is 
defcribed  here,    1/,   Of  its  Conftancy.   2^.  Of  its  Excellency. 

I.  Of  itsConfiancy.  It  has  a  Foundation.  The  Conftancy  of  a  City 
depends  upon  the  Foundation,  thereof.  A  Houfe  built  upon  Sand  cannot 
ftand  againft  Wind  and  W^eather.  The  Foundation  of  the  Chriftian 
Church,  is  Jefus  Chrift,  and  the  DoiClrinc  of  him  ;  And  this  Founda^ 
tionis.  Eternal. 


Gf  the   CH  R I  S  T  I  A  N  .  C  H  U  R  C  11.  149 

Eternal  :   For  God  has  chofen  us  in  Jefus  Chrijl,  before  the  Foundation  Eph.  i.  4. 
of  the  IVorld  \  as  St.  P^«/iays. 

Godly  :  It  was  laid  and  fore- ordained  by  God  himfclfin  his  Decree  from 
Eternity  •,  and  afterwards  in  the  Time  hcwasfent  into  the  World,  to  be  the 
Foundation  of  our  Salvation,  and  the  Beginner  and  Finifher  of  our  Faith: 
That,  as  the  Hands  of  Zenibbabel  laid  the  Foundation  of  the  Lord's  y^^^^i  w 
Houfe^  and  bis  Hands  finifhed  it  alfo  ;  fo  has  Ghrift  likewife  laid  both 
the  firft  and  laft  Stone  of  our  Salvation. 

Unmoveable  :  The  Devil  with  all  his  Power,  cannot  fhake  it ;  And  the  y^^^  ^^.j  ^g. 
Gates  of  Hell  fa  all  not  prevail  againft  it. 

Living  and  quickening :  He  that  believeth  on  me,  fays  our  Saviour  him-  john  vi.  47. 
felf,  hath  the  everlafiing  Life. 

Glorious  :  The  Stone  which '  the  Builders  refufed,  is  become  the  Head-  nr  1 
Stone  of  ('be  Corner  •,  and  is  crowned  with  Glory  and  Honour.  This  is  the  22, 
Foundation  of  the  Chriftian  Church  ;  whereby  we  can  fee,  Plal.  viii  6. 

2 .  Its  Excellency.  It  is  built  in  the  holy  Mountains.  By  thcfe  Moun- 
tains we  can  underftand  the  Prophets  in  the  Old,  and  the  Apoftles  in  the 
New  Teftament,  who  are  called  the  Foundation  of  the  Chriftian  Church, 
not  by  Origin,  but  by  Service,  for  they  were  the.  firft  that  laid  this 
Foundation  in  the  World,  by  preaching  the  Do6^rincs  of  Chrift. 

After  the  Foundation  is  laid,  then  is  the  Building  raifed.  Here  we  have 
to  obferve,  i,  'f he  Builder.  2.  T^he  Workman,  And,  3.  ne.  Builder 
himfelf.  * 

Firfi^y  The  Builder,  who  is  the  Holy  and  Bleffcd  Trinity,  Father,  Son 
and  Holy  Ghoft  ;  and  therefore  is  the  Chriftian  Church  called  the  City 
ef  God. 

God  the  Father  has  built  this  City,  ^The  Chrijiian  Church. 
•1.   In  that  he,  from  Eternity,  fince  he  forefaw  that  Men  would  fall  in 
Sin,  has  ordained  Chrijl  to  be  a  Mediator  and  Saviour  -,    and  has  chofen  in  \  Pet.  i.  20. 
him,    as  many  as  he  forefaw  would  believe   in  Chrift,  and  remain  ftedfaft  Eph.  i  4. 
in  their  Faith, 

2.  In  that  he,  in  the  Beginning,  gathered  himfelf  a  Church  in  Para- 
dife.  And  although  our  firft  Parents  loft  the  Holinefs  wherein  they  were 
created  -,  God  has,  notwit.hftanding,  conftantly  had  his  Church  of  the 
Patriarchs  and  Prophets,  until  the  Time  was  come  ;  then  lent  he  his  Son 
into  the  World,  that  he,  by  his  Dodrine,  and  preaching,  fhould  gather 
and  eftablifh  a  Church. 

3.  In  that  he  placed  Jefus  Chrift  as  a  King  upon  his  holy  Hill,  and 
ordered  us  in  the  Baptifm  of  Chrift,  to  hear  and  obey  him. 

4.  That  he  has  exalted   Chrift  unto  his  right  Hand,  and  made  him  to  cd.  i.  i  j. 
he  the  Head  of  the  Body,  the  Church. 

God  the  Son  has  builded  this  City  the  Chriftian  Church."  ^ 

\fi.  As  a  Prophet  :  In  that  he  hath  declared  to  us  the  Will  of  God 
concerning   our  Salvation  ;  for  juft  after  the  Fall,  our  firft  Parents  did 

L  1  2.  receive 


I50  Of  the    CHRISTIAN     CHURCH. 

receive   the   gracious  Promife,  Of  the  Seed  of  the  Woman ,  who  Jhould 
bruife  the  Head  of  the  Serpent. 
A£lsxx.*2S.       idly.  As  a  Prieft:  In  th^t  he  has  punhafed unto  himfelf  a  Church  with 
Eph.  V.  2.     jyjj  Q^^j^  free  ions  Blood,  and  hath  given  himfelf  for  us  an  Offering,  and  a 
Sacrifice  to  God,  for  a  fweet  fmelling  Saviour. 

^dly.  As  a  King  :  In  that  he  governs,  maintains  and  defends  his 
Church,  againft  all  its  fpirittial  Eneniies, 

God  the  Holy  Ghoft  hath  likewife  built  this  City  the  Chriflian  Church  j 
and  he  builds  yet  daily  upon  the  fame. 

Firfl,  In  that  he  fends  faithful  Minifters  and  Labourers,  and  infpires 
them  with  all  heavenly  Gifts,  in  order  to  preach  the  Gofpel, 

Second,  In  that   he  fandifies  the.  Means,    whereby    this  Building  is 

finifhed,  namely,  the  Word  of  God,  and  the  holy  Sacraments. 

■   Third.  In    that  he  comforts  and  upholds  the  Faithful,  in  Crofles  and 

JohTi  pi.  7.  Affliftions,  that  they  (hould  not  defpair,  and  is  therefore  called,  the  Com- 

Eph  L  14"  f^^^^^  '■>  ^'fy^^  Spirit  -,  a  Spirit   of  Power  and  Strength  ;  and  the  earneji 

'of  our  Inheritance. 

2.  The  Workmen  are  the  Minifters,  by  whom  God  gathcreth  his 
Pfal.  cxviii.  Church  :  Therefore  are  they  called  in  the  Scripture,  Ihe  Builders  :  La- 
£2.  h^urers  together  with  God :  God's  Mouth :  Ambaffadors  for  Chrijt :  Mini- 
I  Cor.  iii.  c^.jigj-s  of  Jefus  Chrifl .  Some  of  thefe  Workmen  are  called  by  God  himfelf, 
i'^Cor  V  -o^^  the.  Prophets  and  Apoftles  ;  who,  although  they  lived  at  different 
Rom.xv.1^6.  Places  and  Times,  do  notwithftanfiing  agree  in  their  Dodrine,  and  points 

all  as  with  one  Finger  to  Jefus  Chrilt,  Some  arc  called  by  Mean?,  as 
the  Minifters  in  our  Days  •,  they  do  not  lay  any  Foundation,  but  they  build 
upon  the  Foundation  laid  by  the  Prophets  and  Apoftles.  The  Means 
that  thefe  Workmen  ufe  towards  -the  Building  of  the  Church  of  God, 
are  the  Word  of  God,  and  the  holy  Sacraments.  When  our  Saviour 
did  fend  his  Apoftles  into  the  World,  then  commanded  he  them  to  ufe 
Mat.  xxviii. thefe  two  Means,  liiying,  Go  ye  therefore,  and  teach  all  Nations,  baptifing 
them. 

3.  The  Building  itfclf  is  called,  ^he  Chriflian  Church  of  Chrift,  who 
is  the  Head  arid  Lord  thereof.  They  that  believe  in  Chrift,  and  contefs 
themf^ilves  to  be  of  his  Church,  are  called  Chrifiians,  «nd  this  was  the 

Ads  xi.  26  Name  ufed  firft'  in  Antioch,  there  the  Believers  in  Chrift  were  called 
before,  Difciplcs,  Brethern,  Congregation.  This  Name  fhould  ad  monifh 
us  of  our  Honour,  that  God  hath  thought  us  fb  worthy  as  to  call  us  by 
his  own-Son's  Name.  The  Believers  in  Chrift  did  not  take  this  Name  upon 
themfelves,  but   the  Lord  gave  it  unto  them  according  to  the  Prophecy 

Ifa.  Ixv.  15  of  Jfaiah,  The  Lord  fhall  call  his  Servants  by  another  Name.     And  thou 

Ifa.lxii.  2.  p^^ij.  ^^  calle^by  a  new  Name,  which  the  Mouth  of  the  Lord  fJo all  Name. 
Therefore  we  lliould  be  careful,  that  we  do  not  difdain  this  holy  Name, 
whereafter   we  ar^  called,  through  Unbelief  and  Wickednfs  :   But,./;?/ 

'^^''^-''^"^'''^- every  one,  that  name;h   the  Name  of  Chrifl,  depart  from  Iniquity. 

The 


Of  the    CHRISTIAN     CHURCH.  151 

The  Name  of  Church  in  the  Greeks  fignifies,  the  Lord's  Hoiife,  not 
a  Houfe  buildcd  of  Stones  and  Timber,  but  of  Men  :  For  the  Chriftian 
Church  is  a  vifible  Congregation  of  Men,  whom  God  of  his  Grace  and 
Mercy  calleth  together  to  the  Kingdom  of  Chrift ,  by  the  Preaching  of 
the  Gofpel,  and  the  Adminiftration  of  the  Sacraments  ;  among  whom 
there  are  fome,  who  remain  ftedfaft  in  the  true  Faith  in  Chrift,  unto 
their  Lives  End.  And  again,  others  who  are  Hypocrites,  con  fen  ting  to 
the  Do(5lrine  of  Chrift  with  their  Mouths,  but  their  Hearts  are  afar  off", 
and  therefore  do  not  live  as  they  ought -to  do. 

•The  Materials  whereof  this  Building  confift,     are  Men,  whom   the 
Apoftle  St,  Peter  calleth,   Lively  Stones.  In  the  Old  Teftament  were  the  '  ^^^  "•  '5- 
Jews^  and  fome  Heathen  Profelytcs,  alone  belonging  to  the  Church   of 
God  ;  but  in  the  New  Teftament,  the  Gates  o^  Zion  are  opened,  more, 
and  now  every  one   of  what  Country,  Nation  or  Tongue  foever  can 
enter  into  the  City  of  God  •,  though  under  this  Condition,    That  they 
fhould  beUeve,    and  be  baptifed.      And  there  is  no    refpe6l  of  Perfons 
before   God,  For  in  every  Nation,  he   that  fear eth  him,  and  worketh  A^%  x.  ii^. 
Right eoiifnefsy  is  accepted  with  him.  And  fince  there  is  fo  many  Sorts  of 
Chriftians  in  the  Church,  therefore  is   the    fame    compared   to  a  Field, 
wherein  groweth  Wheat  and  Tares  \  to  the  Ark  of  Noah,  wherein  was 
both  clean  and  unclean  Creatures  j  and  to  a  Netcaft  into  the  Sea,  wherein 
is  gathered  of  every  Kind  of  F'ifli,    both  good  and  bad. 

In  the  Houfe-Church  of  Adam,  there  was  a  hypocritical  Cain  :  In  that 
of  Noah,  there  was  a  curled  Ham  :  In  that  of  Abraham,  the  defpifing 
Ijhmael:  In  that  of  Ijaac,  the  hateful  E[au :  In  that  of  David,  the  ambitious 
Abfalorn:  And  even  in  that  of  Chrift,  the  treacherous  Jtidus.  Therefore 
they  are  not  all  of  the  Chriftian  Church,  that  are  in  the  Chriftian  Church. 

The  Chriftian 'Church  is  both  vifible  and  invifiblc.  Vifible  it  is  not,  in 
regard  to   Perfons,  whom  we  fee  ;  but  in  regard  to   the    vifible  Service 
and  Dodtrine,  whereto   the  Perfons   confefs   themfelves,    either  they  are 
Believers  or  Unbelievers,  eled  or  hypocrites,  as'  many  as  hear  the-Word, 
and  ufe  the  Sacraments,  in  the  outward  vifible  Congregation.  Invifible  it 
is,   in  regard  to  the  Perfons,  for  we  cannot  know  who  believes  in  Chrift, 
and   fhall  remain  ftedfaft  unto  their  Lives  End,  for  that  is  alone  known 
unto  God,     v/ho    knoweth  them  that  are  his  :  Therefore  are  the  Elect  aTim.  ji.  19 
called,  the  hidden  of  the  Lord,  becaufe  they  are  hid  from  the  World  and  ^^^^^-  l-^^xiii. 
the  Vanities  of  the  World,  and  their  Lives   is  hid   with  Chrifi    in  God.  '^"  ,   •;.\, 
Hereby  cometh  the  fpiritual  Fello\yftiip  between  Chrift  and  the  Faithful,  ^"^ " ''''  ^' 
fo  that  they  become  one  with  Chrift,  and  the  Temple  and  Habitation  of 
the  Holy  Ghoft-  ;  which  is  unknown  to  the  Eyes  of  Men. 

Spiritual  Fellowfhip  between  Chrift  and  the  Faithful,  is  a  v\onderful  and 
inward  Connexion,  which  exceeds  the  Apprehenfion  of  human  Reafonand 
Nature  •,  v/hercb.y  Men  becometh,   by  the  hearing  of  God's  Word,  and 
the  right  Ufe  of  the  Holy  Sacraments,  through  Faith  and  the  aflifting     . 
Power  of  the  Holy  Ghoft,  incrcafed  in  Jefus  Chrift,  and  by  him  united 

wiih 


1 52  Of  the    C  I-r R  I  S  T  I  A  N     C  H  U  R  C  11. 

with  God  himfelf,  to  be  Partaker  of  the  Death  and  Honour  of  Chrifts 
and  EG  cb-ain  Life-everlafting. 

The  Foundation    of  this   fpiritua!  Fellowlhip  is  Jefus  Chrlft,  who  by 
his  Incarnation,    Sufferings,   Obedience,  Satisfadion  and  Merits,  hath  re- 
conciled   us  unto  God,  and  hath  procured  us  this  gracious  Fellowfliip  •, 
although   this  gracious  Fcllovvfiiip  belongeth  alone  to  the  Faithful,  who 
are   the  invifible  Church,      The  Means  that  God    ufeth    hereto   are  on 
God's  Side,  the  Word  and  the  Sacraments ;  arid  on  our  Side,  our  Faith. 
Of  the  Word  we  receive  Faith  by  the  effecting  Power  of  the  Holy  Ghofl, 
Eph.  m.  17.  5jy  Faith  Chrifi  dwelleth  in   our  Hearts^  and   when  Chrift   dwelleth  by 
rCor.iii.  16.  Faith    in    our  Hearts,  then    do   we  become  the  temple  of  God^  and  the 
dwelling  Place  of  his  Spirit  •,  and  this  Faith  maketh  a  Child  of  God,  not 
2Pet  r+ ''^'^"^  ^  Mm<^<?r  of  Chrifi^    but  alfo  Partakers   of  his  divine  Nature, 

•v/hereby  he  becometh  Holy  both  in  Soul  and  Body. 
iCor.xir.  25  This  Fellowfhip  confift  therein,  That  God  is  in  them  of  a  Truth.  Chrifi 
I  Cor"vi^?-  /^'^^/^  in  them.,  and  they  in  Chrifi  :  'Kt\A  they  are  joined  unto  the  Lord  ^ 
Pial  'r-  '  ^^'^  ^^^  ^^'^  Spirit  with  him.  Therefore  are  the  Faithful  called  in  the 
Hofeaii.'iQ.  Scripture  by  fuch  glorious  Names,  as,  'The  Saints  and  the  Excellent :  The 
]oh.n  XV.  i^:  betrothed  of  Chrifi :  God's  Friends :  God's  Houfe :  Lights  in  the  World-. 
Heb.  iii.  6.  Sons  of  God:  A  Royal  Priefihocd.  And  m;''ny  more  fuch  glorious  Names, 
I  Pet"n  '^  which  would  be  too  tedious  to  fum  up  here.  This  Fellowfhip  is  not  dead 
■  '■  and  idle,  confifting  only  in  the  bare  Name  •,  no,  but  the  fame  iseffeding 
and  powerful,  fhewing  itfelf  in 

Firfl.,  The  Communion    of  the    Death  and  Life  of  Chrift.     Of  the 

Death  of  Chrift,    that  fmce    the  Faithful  are  united  with  Chrift,  who  is 

crucified,  dead   and    buried   for    them  •,  fo   are    they  by  the  Power  and 

Merits  thereof  reconciled   unto   God,  redeemed  from  the  Curfe  of  the 

Law,  and   faved  from  the  Dofninion  of  Sin.   Of  the  I/ife  of  Chrift  j  in 

Eph.  i.  3.      that  they  by  the  Power  of  the  Refurredtion  of  Chrift,  arebleffed  in  heavenly 

Rom.  vi.  ^..  Places,  fhotdd  walk  in  Newnefs  of  Life,  and  fhall  at  the  laft  Day,  be 

Phil.  111.  2.    faffjioned  like  unto  the  glorious  Body  of  Chrift. 

Secondly,  The  Fellowfiiip  with  Chrift.    Where  this  Union  is,  there  is 

likewife  Fellowihip  :   The  Faithful  are  united  with  Chrift  ;  by  confequence 

they   have  alfo  FellowflVip  with  him,  and  fuch  a  Fellowftiip,  that  Chrift 

has  taken  upon  himfelf  all  the  Sins  of  them,  and  the  whole  World,  and 

giveth  again  unto  them  his  Righteoufnefs  through  Faith  :  In  regard  to 

Zech.  ii.  8.    this   fpiritual  Union  fiiith   t!ie  Prophet,    He  that  toucheth  you,  thoucheth 

?/Iat.xxv.4o../^^  Apple  of  God's  Eye.   And  our  Saviour  fiiys,   Verily  I  {ay  unto  you,  in 

as  much,  as  ye  have  done  it  unto  one  of  the  haft  of  thefe  my  Brethren,  ye 

.  have  done  it  unto  me.   W  hen  P^7;//perfecutcd  the  Chriftians,  then  took  Chrift 

Aftsix.  4.      their  caufc  upon  himfelf,  and  fiid  unto  him,   Saul,  Saul,  why  perfecuteft  ■ 

thou  me.  Of  this  Fellowlhip  and  Union  flowethLovc  on  both  Sides;  for 

fmce  the  Faithful  are  united  with  Chrift-,   and  have  received  his  Spirit,  fo 

do  they  love  Chrift,  and  Chrift  loveth  them  again  with  a  particular  Love ; 

.  for 


0/  ^-/jf    CHRISTIAN     CHURCH,  ^J53 

for  God  Icveth  the  Gates  of  Zion  7Jiore  than  all  the  Dwellings  (j/ Jacob. 
And  fince  the  Faithful  have  received  the  Spirit  of  Chrift,  which  is  the 
Spirit  of  Love,  fo  have  they  the  Mind  of  Chrifl.  i  Cor.  ii.  i5. 

'Thirdly,  The  inward  Communion  of  the  Faithful-amon'g  themfelVes. 
Since  the  Faithful  have  all  received  the  Spirit  of  Chrift,  and  are  Members 
of  the  fame  fpiritual  Body  ;  fo  are  they  not  alone  united  with  Chiift   the 
Head  of  the  Body,  but  alfo  inward  with   one  another  :    Faith  binds  the 
Children  of  God  to  Chrift,  and  likewife  to  their  Neighbours.  In  regard, 
to  this  faith  the  ApoftleSt.  John^  If  we  love  one  another ,  God  dwelleth  in  i  johniv.12. 
us  y  and  his  Love  is  perfected  in  us.  Hereby  we  know,  that  we  dwell  in  him,  ,  ]o\iX),iv  i%  ' 
and  he  in  us,  becaufe  he  hath  given  us  of  his  Spirit ;  And  we  have  known    t  1    • ,    ^ 
and  believed  the  Love  that  God  hath  to  us.     God  is  Love,  and  he  that 
dwelleth  in  Love,  dwelleth  in  God,  and  God  in  him- 

This  fpiritual  Union  is  a  deep  Myftery  hid  in  this  Life  -,  but  the  fame 
fhall   appear  at  the  great  Day  of  Judgment.    It  is  a  Treafury,    whereof 
we  can  take  Comfort  in  Crofles  and  AfTliition.    How  fhould  he  value  the  . 
World  and  all  the  Troubles  thereof,  who  prefles  toward  Heaven  and  the 
heavenly  Joy  }  1  count  all  Things  but  lofs,  fays  St.  Paul,  for  the  Excel-  p, .,  y.  g 
lency  of  the  Knowledge  of  Chrijl  Jefus  my  Lord,  for  whom  I  have  fuffered 
the'LoJs  of  all  Things,  and  do  count  them  but  Dung,  that  I  may  win  Chrifl : 
Forgetting  thofe  Things,  which  are  behind^  and  reaching  forth  unto  thofe.^hW.  iii.  14, 
things,  which  are  before,   1  prefs  toward  the  Mark,  for  the  Prize  of  the 
high  Calling  of  G^d  in  Chrift  Jefus.   It  is  likewife  a  powerful  Encourage- 
ment to  thank  and  praife  God  for  his  Grace  and  Mercy,  ro  pray  for  the 
Continuance    thereof,    to  keep   ourfelves  ircm    finning,    and  to  live  "a 
Chriftian  Life,  that  we  fhould  not  lofe  this  great  Grace  of  God.     For, 
although  Chrift  promifeth.  That  no  Man  fo  all  pluck  his  Sheep  out  of  his  johnx  z%. 
Hands  ;  yet  the  Faithful  can  pluck  themfelves,  be  caufe  of  the  breaking  of. 
this^Union,  through  wilful  Sins,  againft  their  Confcience  and  Unbelief.  Our 
Saviour  fays  therefore.  If  a  Man  abide  not  in  me,  he  is  caft  forth  as  a  r  ^     ..  (■ 
Branch  and  is  withered  :  •Therefore  muft  every"  Child  of  God  walk  cir- 
cumfpeftly,  and    be  diligent    in  hearing  and  reading  the  Word  of  God,- 
ufingthe  Sacrament  of  the  Lord's  Supper,,  praying  devoutly,  abhoring  . 
Sin,  and   in  living   a  Chriftian    and  Godly   Life.     And   as  long  as  this 
fpiritual  Union   lafts,  as   long  fhall  the  Chriftian  Church  ftand  faft   and 
fure.   Yov  his  Foundation  is  in  the  holy  Mountains-.. 

The  Chriftian  Church  is  called  in  the  third  Article  of  our  Faith,  A 
Holy,  Catholic  Church  :  J,  fignifies  one^  becaufe  it  has  but  one  Lord 
and  Head,  Jefus  Chrift  :  Holy,  not  alone  becaufe  the  Members  are  called 
Vv'ith  a  holy  Vocation,  andfeparated  from  the  wicked  Drofs  of  the  World  -, 
but  alfo,  becaufe  Jefus  Chrift,  their  Head,  is  holy,  and  has  purged  them 
from  their  Sins,  with  his  own  precious  Blood  ;  Catholic,  becaufe  it  is  not 
bound   to  any    certain  Place   or   Nation,  but  is   found   over  the  whoI& 

World, 


154  0/  ^,^^    C  H  R  I  S  T  I  A  N     CHURCH. 

World,  where  the  Word    of  God  is  preached,  and  the  Sacraments  arc 
rightly  adminiftred. 

II.  The  right  Token,  or  Sign  of  the  Chriftian  Church. 

E*vefy  City  h..?  i'^s  own  Coat  cf  Arms  or  Maik,  whereby  the  fame  can 

be  known  and  clifangufhed  from   another.    The  Chriftian    Church,  the 

City  of  God,  har,  Jikewife  its  own  certain  Token  or  Sign,  whereby  it  can 

be  known.   Thereol   fpeaketb   cur    IVxt,    faying,  Glorious  'things   are 

fpoken  of  thee  ^  O  City  of  God.  What  glorious  Things  are  they  ?  They  are, 

I.   The  pure   and  true  Dodtrine   of  the  Word  of  God:   And,  2.  The 

right  and  faithful  Adminlftration  of  the  Sacraments. 

FirJ},  The  pure   and   true  Doctrine    of  the  Word  of  God.  What  is 
Kal.  xix.  7.  more  glorious  than  the   Word  of  God  ?  The   Pfalmift  fays ;  The  Law 
of  the  Lord  is  perftif,    converting    the  Soul.  The  Tejlimony  of  the  Lo^'d  is 
Pfal  xi     s  /^^''^'  making  wife  the  Simple.  The  Statutes  of  the  Lord  are  rights  rejoicing 
the  Heart.   Ihe  Commandment   of  the  Lord  is  pure,  enlightning  the  Eyes, 
Pfal.  xix.  9.^^^  Fear  of  the  Lord  is  clean,  endurifig  for  ever.    The  Judgments  of  the 
Lord  are  true  and  righteous  altogether  :  More  to  he  defired  are  they  than 
Pfal.  xix,  xo.Gcld,  yea,  than  much  fine  Gold  ;  fweeter  alfo  than  Honey  and  the  Honey- 
Comb.  The  Law  of  God'' s  Mouth  is  better  unto  me,  than  Thoufands  of 
j'^^^^'^-  ^4-  Gold  and  Silver.  And  our  Saviour   fays;  Te  are  my  Friends,  if  ye   do 
whatfoever  I  command  you. 

Second,  The  right  and  faithful  Adrriniftration  of  the  Sacraments. 
What  is  more  glorious  than  the  Sacraments  of  Baptifm  and  the  Lord's 
Supper  ?  They  are  the  two  Lips,  wherewith  the  heavenly  Bridegroom, 
Jefus  Chrift,  kifleth  his  Bride,  the  Chriftian  Church  •,  and  they  areas  two 
Breafts  of  Comfort,  whtrefromwe  draw  the  fincereMilk  of  Confolation. 
Baptifm  opens  the  Door  for  us  to  Heaven  ;  the  Lord's  Supper  makes  us 
eager,   and  afiures  us  of  our  coming  in  there. 

We  could  explain  this  better  after  all  the  Articles  of  Faith,  and  thereby 
fhew  what  glorious  Things  are  fpoken  of  in  the  City  of  God  :  But  that 
thefe  two  before-mentioned  Tokens  are  the  proper  Marks  of  the  true 
Chriftian  Church,  we  can  prove  by  the  following  ; 

T.  When  the  Spirit  of  Gcd'sWill  defcribes  the  true  Church,   he  men- 
tions no  other  Tokens  of  the  fame  than  thefe  two  ;  The  preaching  of  the 
Word  of  God,  and    the    Adminitlration    of  the  Sacraments.    Of   the 
Eph.  ii,  19.  preaching  of  God's  Word,  fays  St.  Pauh,  Te  are  no  more  Strangers  and 
Foreigners,  but  fellow  Citizens  with   the  Saints,    and  of  the  Hcufhold  of 
hph.  11.  zo.  Qq^  .^  ^^j^  ^y^   iii^ijf  j^p.Q.^    i^^  Foundation  of  the  Apcfllcs    and  Prophets  •, 

Jefus  Chrift  himflf  being  the  chief  Corner  Stone.  Of  the  Sacrament  of 
Baptifm,  iays  St.  Peter,  after  he  had  preached  to  the  Jews;  repent  and 
be  baptifcd  every  one  of  you,  in  the  Name  of  Jefus  Chrifl,  for  the  Remiffion 

J  Cor.  X.  16.  ^f  ^■^■^^'  ^^t*id  of  the  Sacrament  of  the  Lord's  Supper,  fliys  St,  Pauf  The 
Cup  of  Bleffing  which  we  hlefs  ;   Is  it   not  the  Ccmraunion  of  the   Blood  of 

1  Cor.  X.  \~.  Chrifl  ?  The  Bread  which  we  break  -,  Is  it  not  the  Ccm?nunicn  of  the  Body 

of 


0/ //^^   CHRISTIAN     CHURCH.  155 

cf  Chr'ifl.   For  v:e  being  many^  are  cne  Bread  and  one  Body  s  for  we  are  all 
Partakers  of  that  one  Bread, 

2.  The  Church  of  the  Old  Teftament,  was  alfo  diftingiiiflied  from  all 

others,  by  thefe  two  Tokens  :  So  fays  the  Pfalmifl:  of  the  Ifraelitjjfj  Church-,  p^.^j    ^^j^jj. 
'The  Lord  Jheiveth  his  Word  unto  Jacob  ;  his  Statutes  and  his  Judgments  ,q,  20. 
unto  Ifrael.  lie  hath  not  dealt  fo  with  any  Nation.  The  Chrifiian  Church, 
in    the  New  Tcftament  is  alfo   diftinguifhed  from  others,  by  tlie  Word 
and  the  Sacraments ;  for  when    Chrift   did   fend   his  ApoftJes,  then  he 
commanded  them  to  preach  and  baptize. 

3.  Gcd  ufcth  no  other  ordinary  Means  than  thefe  two,  for  the gathe^. 
ring  and  upholding  of  his  Church.  He  gathers  the  fame  by  his  Word, 
and  nouriflies  and  upholds  the  fame  by  the  Sacraments. 

4.  The  Chriftian  Church  is  bound  to  tjie  Words  of  God,  which  is  the 

only  Rule  of  our  Faith  and  Life  ;  as  Chrift  fiys  -,  He  that  is  of  God,  Johnviii.47. 
heareth  God's  JVords.  Hereof  follows,  that  the  fincere  preaching  of  God's' 
Word,  and  the  right  Adminiflration  of  the  Sacraments,  are  the  true  and 
undeceivable  Token  of  the  Chriftian  Church.  And  where  thefe  Tokens 
are  in  Purity,  there  is  the  true  Church  of  God.  Hereby  every  one  may 
eafily  conclude,    that 

The  Evangelical  Church  is  the  true  Chriftian  Church  :  For  there  is 
nothing  preached  but  the  pure  Word  of  God,  wrote  by  the  Prophets  and 
Apoftles.  There  is  no  other  Foundation  laid  to  Salvation  than  Jefus 
Chrift  :  There  is  no  other  Sacraments  ufed  than  thofe  two  which  Chrift 
himfelf  has  inftituted  •,  and  that  according  to  the  Meaning  of  the  exprefs 
Words  of  the  Inftitution.  The  Beginning,  Progrefs  and  End  of  our  Sal- 
vation vs  not  afcribed  to  any  of  our  own  Worthinefs  or  good  Works,  but 
to  the  Grace  of  God  alone,  and  the  Merits  of  Jefus  Chrift.  In  the  mean 
Time  the  Praftice  of  good  Works  is  abfolutely  required,  being  the  Fruits 
of  a  living  Faith,  though  not  fuch  V/orks  as  Men  can  invent,  but  as 
God  has  commanded. 

The  merciful  God,  who  of  his  Grace,  hath  called  us  to  his  Church, 
ftrengthen  and  confirm  us  by  his  Holy  Ghofi,  in  Faith  and  hove ;  that  we, 
above  all  'Things,  may  love  the  Word  of  God,  and  ufe  his  Holy  Sacra- 
ments worthily  ;  that  when  our  Days,  in  his  Church  Militant  here  on 
Earth,  fh all  come  to  an  End,  we  may  be  made  Members  of  the  Triumphant 
Church  hereafter  in  Heaven :  Grant  this,  O  Lord,  for  Chrifi's  Sake. 
Amen. 


M  m  XXVI.     SERMON. 


156  Of  the    MINISTERIAL     OFFICE. 

XXVI.     SERMON. 

O  F 

The     MINISTERIAL     OFFICE. 

The  Text,   Matthe>v,  XXVIII.    18,  19,20,    ver. 

All  Power  is  given  unto  me  in  Heaven  and  in  Earth.  Go  ye  there- 
fore and  teach  all  Nations,   baptizing  them  in  the  Name  of  the 
Father,  and  cf  the  Son,  and  of  the  Holy  Ghoft\  teaching  them    to 
obferve  all  Things,  whatsoever  I  have  commanded  'sou  :  And  lo,  I 
am  with  you  alway,  even  unto  the-  Knd  of  the  World, 

Introduction. 

AS  the  OfBce  is,  fo  muft:  likewife  the   Minifters  of  the  Office  be, 
God   had   commanded  Mojes^    that    he    fhould   chufe   of  the 
^     ,       ...  People,    wtje  hearted  Men,  whom  he  had  filled  with  the  Sprit  of 

J,  "  "  IVifdom,  to  makeAsLvon's  Garments.  Much  more  ought  they  to  be  filled 
with  the  Spirit  of  Wifdom,  who  lliould  make  the  holy  and  heavenly 
Garments  wherewith  the  Souls  of  Men  fhould  be  cloathed  and  adorned 
before  God.  The  Minifters  of  the  Gofpel  have  the  Adminiftration  of  an 
holy  Office,  therefore  muft  they  likewife  ftrive  after  Holinefs,  and  give 
their  Hearts  to  refort  early  to  the  Lord  ;  and  pray  to  him  with  humble 
Supplication,  that  he  will  fend  his  Spirit  of  Wifdom,  of  his  holy  Heaven, 
and  from  the  Throne  of  his  Glory,  who  can  be  prefent,  and  labour 
with  them,  that  they  may  know  what  is  plcafing  unto  the  Lord.  There- 
fore  admioniffieth  the  Lord  himfelf  by  the  Prophet  Malachi,  II.  7. 
faving,  ^he  Priejls  Lips  Jhotdd  keep  Knowledge,  and  they  Jfjould  feek  the 
Law  at  his  Mouth,  fcr  he  is  the  Mejfe-nger  of  the  Lord  cf  Hofls. 

ThePrieils  are  defcribed  here,  by  three  Things:  Firji,  By  their  Names. 
Second,  By  their  Office,  and  Third,  By  their  Freedom. 

Firji.    By  their  Names.  God  honoureth  them  with  three  Names,  and 

c'allcth  them,  Priejt,  God's  Mouth,  and  the  Mejenger  of  the  Lord  of  Hojis, 

1 .  Priefts   were  they,  v/ho  in  the  Old  Teftament  did   adminifttr  the 

Sacrifices,  and  other  holy  Ceremonies  ;  although  this  Name  is  not  given 

to 


•Of  tie    MINISTERIAL     OFFICE.  157 

to  the  Priefts  in  particular,  in  the  New  TeRament,  but  alfo  to  the  Faith- 
ful in  common  -.  Whom  Chriji  has  made  Kings  and  Priejls  unto  God,  ^'-"^-  *•  ^• 
OthtTways  are  they,  who  are  called  and  ordained  to  the  minillerial  Office, 
called  Priejls.  They  are  called  in  the  New  Teftament  with  feveral  other 
Names,  as.  Labourers  together  with  God^  Servants  of  the  Word.,  Ser- 
vants of  Gody  Shepherds,  l^eachers.,  Overfeers.,  Preachers.,  Leaders^ 
Elders,  Stewards  over  the  Myfteries  of  God,  and  Jmbajfadors  for  Chriji^ 

2.  God's  Mouth.  As  there  is  no  refpei^t  of  Perfons  with  God,  fo  mud 
neither  a  Prieft  have  refpecl  to  Perfons  -,  but  he  mud  preach  the  Word 

of  God,  and   follow  the  faying   of  Balaam,  If  thou  would  give  me  thy  Nura.xxii.i8 
Houfe  full  of  Silver  and  Gold,  I  cannot  go  beyond  the-  PFcrd  of  the  Lird 
my  God,  to  do  lefs  or  mere. 

3.  "The  Mejfenger  of  the  LordofHofis.  Angel  fignifieth  as  much  as  Mef- 
fenger,  for  they  are  miniftring  Spirits  fent  forth  by  God.  The  Priefts  alfo 
are  hke  the  Angels  •,  they  are  willing  to  obey  their  Lord,  and  execute  his 
Commands,  and  be  watchful  over  them,  for  whofe  Service  they  are  fenc 

forth.  The  Priefts  muft  take  heed  unto  themfelves,  and  to  all  the  Flock,  Ads  xx.  28. 
over  which  the  Holy  Ghoji  hath  made  them  Overfeers,  to  feed  the  Church 
of  God,  and   that  not   by  Conjiraint,  but  willingly,  not  for  filthy  Lucre,  '  ^^^-  ^'-  2. 
but  of  a  ready  Mind. 

Second,  Their  Office  confifts  in, 

1.  Knowledge  in  God's  fVord.  The  Priejls  Lips  fhould  keep  Knowledge,  j-pini  vi  20 
God  has  committed    to    their  Truft  his  Word,  which  they  muft  keep, 
avoiding  prophane  and  vain  Babblings,  and  preach  the  fame  in  all  Sincerity 

and  Integrity  of  Heart.  Hereto  is  required  three  Things,  namely. 
Prayer,  reading  and  meditating.  By  Prayer  they  muft  prepare  them- 
felves to  reading, .  and  upon  reading  fhall  follow  Meditation.  The  Priefts 
Lip's  fhould  fo  keep  the  Knowledge,  that  his  Difcourfes  be  not  Trilles, 
but  as  the  Words  of  the  Wife,  which  are  as  Goads  and  as  Nails  fajlened  -gf^^i-^n  jj_ 
by  the  Majlers  of  Jffemblies. 

2.  Do^rine.  1'hey flwuld  feek  the  Laiv  at  his' Mouth.  A  Prieft  ought 
to  be  well  verfed  and  expert  in  tiie  Word  of  God,  in  order  to  refolve 
and  inftrudl  them  who  are  willing  to  be  inftrucled  in  the  Way  to  Salva- 
tion, and  therefore  conllilt  with  him.  We  cannot  borrow  any  Thing 
from  him  that  has  Nothing,  much  lei's  can  v^^e  feek  Wifdom  and 
Do6lrine  by  him  thsit  has  none.  Since  they  are  Ambaffadors  for  Chrift, 
then  have  they  alfo  glorious, 

3.  Freedom.  God  takerh  them  under  his  Prote6lion,  for  where  is  an 
earthly  Lord,  who  would  fuifer  his  Servants,  efpecially  on  his  Errand, 
affiamed  -,  Examplesof  which  we  have  in  King  David,  who  revenged  the 
Shame  done  to  his  Servants  by  Hannn,  King  of  the  Children  of  Amnion  :  ^  , 
Much  more  will  God  take  on  the  Caufe  of  his  faithful  Servants,  when 
they  are   ailiamed   or.  injured  by  any  one.  Therefore,  after  our  Saviour 

had 


15^  Of  the    MINISTERIAL     OFFICE. 

had  in  our  Text,  given  unto  his  Apoftles,  a  full  Inftruaion  of  their  Office, 
then  promifed  he,  for  iheir  Security  and  Progrefs,  his  gracious  Prefence. 
We  will,  according  to  our  Text,  fpeak  here  ottliefe  three  following  Parts.~ 

First,  Of  the  Origin  of  the  Minijlerial  Office. 

Second,  Of  the  Minifierial  Office  it f elf. 

Third,  Of  their  Reward  and  Comfort. 

Explanation  of  the  Text. 

I.  Of  the  Origin  of  the  Minifterial  Office. 
The  minifterial  Office  is  a  holy  Office,  not  inftituted  of  Men,  but 
of  God  himfelf,  whereto  certain  able  Perfons  are  lawfully  called,  that  they 
fhould  preach  the  Word  of  God,  adminifter  the  Sacraments,  pray  for 
the  Flock  that  they  are  made  Overfeers  of,  and  exercife  the  Church 
Difcipline  according  to  the  Word  of  God  -,  that  the  Glory  of  God  and 
the  Salvation  of  Men  may  be  promoted  thereby.  Here  we  have  to 
confider  the  following, 

1.  Who  hath  inftituted  the  minifterial  Office.  God  the  Holy  and 
blelTed  Trinity.  Our  Saviour  fays  here  in  our  Text,  All  Power  is  given 
unto  me   in  Hea-ven  and  in  Earth.  This  Power  is  given  unto   him  by  the 

i-.'^h.  i.  22.  Father,  who  hath  put  all  Things  under  his  Feet.,  and  gave  him  to  be  the 
Head  over  all  T'hings  to  the  Church.  The  Father  did  fend  the  Patriarchs 
and  Prophets  in  the  Old  Teftament  -,  Jefus  Chrift  the  Son  of  God,  did 
fend  his  Apoftles  and  Difciples  to  preach  •,  the'  Holy  Ghoft  infpires  the 

^^  ...  ,  Priefts  with  Power  and  heavenly  Gifts,  2ind  maketh  them  alfo  able  Mini- 
'  flers  of  the  NewTeflament.  Fie  giveth  them  Wifdcm  and  a  Meuth  to  fpeak 

Lukexxi.15.  ^-j.!^  .  and  is  therefore  called,  The  Spirit  of  Wifdom  andUnderflanding,  the 

Ifa.  xi.  2.  Spirit  of  Council  and  Might,  the  Spirit  of  Knowledge,  and  of  the  Fear  of 
the  Lord. 

2.  Who  muft  officiate  the  minifterial  Office.  They  muft  be  Men, 
lawfully  called  and  ordained. 

iCor.  xiv.35       They  muft  be  Men   and   not  Women,  for'fo   fays  St.  P^z//,   It  is  a 
1  Tim.  ii.  1 1  Shame  for  Women  to  fpeak  in  the  Church  ;  and  in  another  Place  fays  he. 

Let  the  Woman  learn  in  Silence  with  all  SubjeSlion.  Befides,  our  Saviour 
•    '  did  chufc  all  the  Men    whom  he  fent   to   teach    all  Nations.      We   find 

Examples  in  the  holy  Scripture,  of  Women  who  have  teached  publickly; 
Rom.  xvi.  3.  as  Prifcilla,  whom  St.  Paul  called,  7ny  helper  in  Chrifl  Jefus  •,  And  of 
Aasxxi.  9,   the  four  Daughters    of  Philip,   the  Evangelift,   we  read,  that  xhty  did 

Prophecy.    But  of  thefe   Examples,  which  are  extraordinary,  we  cannot 

make  a  general  Conclufion,  that  the  minifterial  Office  may  be  intriifted 

to  Women. 

In  the  Perfons  who  officiate   the    minifterial  Office,    muft    be    found 

the  following  three  Articles,     i.  Wifdom.    2.  Delivery.    3.  Morality. 

Firfl, 


Of  the    MINISTERIAL     OFFICE.  159 

F/r/?,  Wifdom,  and  deep  Knowledge  in  the  Scripture.  Our  Saviour 
calls   it  IVijdom^  for   he  that  fliall  inftrud  another  in  the  right  Way  to  Luke.xxi.15. 
Salvation,  muft  know  himfelf  the  fame. 

Second^  Delivery.  It  is  not  enough  that  a  Minifter  knows  and  has 
Knowledge  of  God  and  the  g.odly  Things,  but  it  is  likewife  required, 
that  he  fhould  be  able  to  inftrudl  others  rightly,  and  in  a  proper  Way  -,  and 
that  with  proper,  intelligible  and  fignificant  Words ;  For  they  who  ufe  in 
their  Sermons  moving  Words  of  human  Wifdom,  whereof  their  Hearers 
have  no  Good  to  Salvation,  are  as  the  Fig-Tree  who  was  full  of  Leaves, 
but  there  was  no  Fruit  found  upon  it  ;  their  Sermons  are  good  for  the 
Brain,  but  not  for  the  Heart.  The  Lord  commanded  the  Prophet  Ifaiah^ 
^ake  thee  a  great  Roily  and  write  in  it  with  a  Man's  Pen.  To  write  jfa.  viii.  i, 
with  a  Man's  Pen,  is  to  fet  forth  the  godly  Myileries,  with  fimple,  true 
and  intelligible  Words.  We  can  ourfelves  fee  by  the  Sermons  of  Chrift 
on  the  Mountain,  how  intelligible  he  brought  forth  his  heavenly  Doc-  ' 
trine,  with  fimple  Words  and  Parables.  All  Minifters  ought  to  let  this 
be  the  only  Pattern  of  their  Difcourfes. 

■  Third,   Morality   in  their  Life  and  Converfadon.   He  that  fhould  be 
an  Example  for  others,  and  inflruft  them  in  the  true  Way  to  Salvation, 
mull    live  accordingly,  and  fliew   the  Truth  of  the  Do6lrinc  which  he 
preacheth  in  living  a  good  Life  -,  for  fo  fays  St.  Peter ^  Be  Examples  to  the  * 
Flock. 

They   Ihould    be    lawfully  called  to  the   minifterial  Office.  No  Man  '  Pet.  v.  3, 
taketh  this  Honour  to  himfelf^  but  he  that  is  called  of  God.   The  Perfons  ^^*^^-  "•'■  4- 
whom  Chrifl  commanded  to  go  and  preach  to  all  Nations,  were  all  law- 
fully called.     In    our  Days    the  Miniiters  are  called  by  the  Authority  of 
Church  Veftry,  examined  by  the  Clergy,  and  received  by  Confent  of  the 
whole  Congregation,  and  although  they  are  called  by  Men,  yet  we  can  fay, 
they  are  called  by   God.   St.  Paul  h^id  called  the  Elders ,  and  Overfeers  AO.sxx.  17 
in  Ephefus  -,  yet  faith  he,  that  the  Holy  Ghoji   had  made  them  Overfeers  ^ftixx.  18 
over  the  Flock.     We  can  alfo  obferve,  that  they  who    are    called    in    our 
mediate  Days,  are  as  lawfully  called,  as  they  who  were  immediately  called 
in  the  old  Days. 

In  the  calling  of  a  Minifter,  the  following  muft  be  obferved, 

17?,   There   fhould  be   made  fincere  Supplication  to  God  for  able  and 
faithful  Minifters.     We    fee   that  our  blelTed  Saviour  himfelf,   before  he  r   ,      •   ,' 
called  his  Dijciples,  and  chofe  of  them  the  Twelve  ApojiJes,  went  out  into 
a  Mountain  to  pray,  and  continued  all  Night  in  Prayer  to  God.     And  he 
commanded  himfelf  to  pray  for  good  Minifters,  faying.   Pray  the  Lord  ^-^^^  {\.  ■ii. 
cf  the  Harvejty  that  he  will  fend  forth  Labourers  into  his  Harvejl. 

.idly.,  It  Hiould  be  done  to  the  Glory  of  God  alone.  He  that'has  Right 
to  call  a  Minifter,    fhould  put   away    all   fleihly    Affedion,    Friendfhip 
and  Relation,  and  confider    alone  the  Glory    of  God,  and   the  edifying 
of  the  Flock,  and  not  any  worldly  Intereft  or  Gain  ;  and  he  that  is  cal- 
led 


j6o  Of  fie    MINISTERIAL     OFFICII. 

Ai?is  vjii,  1 9^ led  fliould  not  ufc  any  Ceremony  •,  which  is  fo  called  by  Simon  the  Magician , 
who  oflcrcd  tiie  Apofllcs,  Money  lor  to  have  the  Gift  of  the  Holy 
Ghoft. 

3^/v,  The  Perfon  who  is  to  be  called,  muft  be  examined,  for  to  know 

if  he  is  able,  and  underftands  himfc-lf  what   he    is    to  inftrud:  others  in. 

It  Tiiii.iii.  10  St.  Paul  lays  ;  Let  them  firfl  he  proved^    then  let  them  ufe  the  Office^  An 

unlearned  Minifter,  is  like  a  Bird  without  Feathers,    and   a  Ship  without 

a  Rudder. 

Theyfhouldlikewife  be  ordained  to  the  minifterial  OfFice.  The  Ordina- 
tion of  a  Minifter,  is  a  publick  Confirmation  and  Teflimony,  whereby 
the  Perfon  who  is  lawfully  called  and  examined,  is  ordained  to  the  mini^ 
fterial  Office,  with  Prayers,  and  laying  upon  of  Hands ;  by  which  the 
minifterial  Office,  and  the  Authority  thereof,  is  delivered  to  him  \  and  he 
is  adm.oniflied  by  his. Duty,  how  he  lliould  behave  both  in  Do6lrine  of 
Truth,  and  in  his  exemplary  Way  of  living;  Whereupon  he  that  is  or- 
dained giveth  his  Hand  to  him  who  ordained  him,  as  a  Pledge  and 
fure  Token,  that  he,  with  a  godly  Furpofe,  will  do  and  a6l  according 
to  the  Grace  God  has  given  him. 

This  Ceremony  of  Ordination,  is  not  fo  abfolutely  necefiary  as  if  it 
was  a  Help  to  the  Office  •,  but  the  fame  is  ufed  in  our  Days,  to  fliew 
the  Worth  of  the  miniftejial  Office  •,  and  to  torefee,  that  not  every  one 
that  pleafe,   fhall  run  to  it,    and  thereby   bring  it  to  Contempt  or  Abufe. 

The  Authority  which  is  given  to  the  Minifters  in  their  Ordination,  is 
no  A'ordly  Authority,  which  is  executed  v/ith  the  Sword  -,  for  this  belongs 
Luke xxii. 25  to  Kings  and  Rulers,  who  exercife  Lord/hip^  and  are  called  Benefatlors  : 
But  the  fame  is, 

Sjairitual  ;  and  agrees  with  the  Nature  of  Chrifh's  Kingdom,  which 
is  fpiritual,  not  exercifed  with  outward  Force,  but  with  inward  Convicftion 
lltb.  iv.  12.  in  the  Confcience,  by  the  Work  of  God^  which  is  quick  and  powerful,  /har- 
per than  any  two  edged  Sword,  piercing  even  to  the  dividing  a/under  of 
Soul  and  Spirit ;  and  of  the  Joints  and  Marrow  -,  and  is  a  Difcerner  of  the 
thoughts  and  Intents  of  the  Heart.  Of  this  Authority  did  the  Phophets 
jpeak  fo  bold  to  the  Kings  and  Nations,  whereto  they  were  fent  ;  as  we 
can  fee  of  Nathan,  Elias,  Michael,  and  the  others  -,  and  likewife  of  John 
the  Baptijl :  Though  the  Minifters  fhould  ufe  Prudence  and  Cautioufnefs 
in  their  preaching  otP'unifhment  to  the  Perfons,  according  to  their  Station. 
They  fhould  make  Difference  between  Perfons  and  their  Pofts  :  The 
Perfons  m;uft  be  corrected  and  rebuked,  but  his  Poll  muft  be  honoured. 
The  P.'ophet  Samuel  rebuked  King  Saul  for  his  Difobedience,  but  he 
honoured- him  for  the  Elders  and  People.  We  can  likewile  fee  how  cauti- 
ous the  Prophet  Nathan  was^,  .when  he  was  fent  to  King  David  with  a 
Death's  Errand  for  his  Crime.  • 

They  have  likewife  the  Authority   of  the  Keys  of  Heaven,  according 
;;  to  tlic  Words  of  our-Saviour  to  his  Apoftles  •,  fVhatfoever  ye  fjjall  bind 

on 


Of  the    MINISTERIAL     OFFICE, 

.  6n  Earthy  Jhall  he  hound  in  Heaven  •,  and  "johatfoever  ye  (hall  loofe  on 
Earth  Jhall  be  loofed  in  Heaven.  Hereby  has  a  Miniller  fp^ritual  Power 
and  Authority  to  declare  unto  a  Sinner,  who  truly  repents,  and  is  grie- 
ved of  his  Sins,  thereby  alone  trufting  in  the  Merits  of  Jefus  Chrift,  and 
promifing  abetter  Life  -,  the  Remiflion  of  his  Sins  for  Chrift's  Sake,  to 
the  Glory  of  God,   and  the  Salvation  of  his  Soul. 

They  have  hereby  likewife,  fpiritual  Power  to  excommunicate  all  publick 
Sinners,  who  either  with  falfe  Dodrine  or  Vv  ickednefs,    are    an  Offence 
and  bad  Example  to  others  in  the  Congregation  :    But  the  Miniller  mud 
be  herew.th   careful,  and  adt  according  to   the  Rule  prefcribed   by  our 
Saviour;    If  thy  Brother /hall  trejpafs  againji  thee^  go  and   tell   him   /j/j- Mat.xviii.15 
Fault,  between  thee  and  him  alone  •,  if  he'/ljall  hear  thee,   thou  hajl  gained 
thy  Brother.  But  if  he  will  not  hear  thee,   then  take  with  thee  one  cr  two  ^„        ...    , 
more,  that  in  the  Mouth   of  two  or   three  yvjtnejjes  every  Word  may  be 
efiablijhed.  Andif  he  Jhall  neglect  to  hear  them,  tell  it  unto  the  Church  j  <^«/ Mat,xviii.  1 7 
if  he  negle^  to  hear  the  Church,  let  him  be  unto  thee  as  an  Heathen  Man, 
and  a  Publican.    This    muft    be    done,    that    the  ^  whole    Congregation 
fhould  not  be  blamed  for  fuch  wicked  and  offenfivePerfon'sSake  ;  neither 
the  Holy  Sacraments  be  abufed,  nor  others  be  deluded  by  their  bad  Ex- 
amples ;  and  likewife,    that  fuch  excommunicated  Perfons  may  be  made 
Shame  of,   and  thereby  come  again  to  Repentance,  and  to  the  ConfefTion 
of  Truth. 

II.  Of  the  minifterial  Office  itfelf. 
Asthere  belongeth  to  the  minifterial  Office  a  lawful.  Vocation,  Ordi- 
nation and  Power  ;  fo  belongcth  to  the  officiating  of  this  Office,  the 
following  five  Parts,  wherein  theminifLerial  Office  confifts  :  For  the  Mi- 
nifters  muft  not  be  llothful,  feeding  themfelves  more  than  their  Flock. 
TheirOffice  confifts  therein,  that  they  fhould, 

I.   Preach  and  declare  the  Word   of  God.   Our  Savioiir   fays  in   our 
Text;  'Teach  all  Nations,  teaching  them -tOLobferve  all  Things,  zvhatfoever 
I  have  commanded  you.  This  is  the  m.oit  principal   Part  in   the  minifterial 
Office,    whereby  the  Holy  Ghoft  effeds  the  Converfion  and  Salvation  of 
Men  ;  therefore  requireth  St.  P<?z^/of  aMinifter,  that  he  fhould  ht  apt  4o  iTim.  iH.  2 
teach.  His  Doflrinc  for  Children  he  fliould  take  from  the  Catechifms,  as  . 
it  is  the  moft  fimple  Manner  of  inftrufting  Children  in  the  Way  to  Salva- 
tion :  This  is  tiie  Meaning  of  the  Apofile  St.  Peter,  when  he  faid  ;  Js  i  Pet:  ii.  2. 
?iew  born  Babes  defire   the  Jincere  Milk  of  the  Word  :  And  of  St.  Pauly 
who  fays  ;  Every  one  that  ufelh  Milk,  is  ttnjkilful  in  the  Word  of  Righte-  ^^^^-  ^-  ^3- 
oufnefs,  for  he  is  a  Babe  :  And  in  another  Place  he  fays  -,    I  have  fed  you 
with  Milk,   and  not  with  Meat.     The  Meaning  is,  that  as  Milk  is  the  '    or.  m,  2. 
beft  and   moft  agreeable  Food   for  Babes,-  whereby  they  can  grow,  aiid 
become  able  to  digeft  Me.it,   and  other  hardy  Viduals;  fo   is  catechifmg 
the  bcftDodiine  for  Children   in  Years   and   Ivnowlcdge,   whereby  they 
can  get  a  good  Foundation  to  buikl   the  whole   Chriftian  Doctrine  and 

Faith 


]62  C/  tie    MINISTERIAL     OFFICE. 

Faith  upon.  He  mufl  take  his  Dodrine  from  the  Scripture,  for  thofe  who 
are  already  grounded  therein,  and  have  experiertced  Mankind  to  difcern 
between  good  ar.d  bad.  AN'irifier  fhouldalways  explain  his  Text  in  the 
right  Meaning,    and  to  the  right  Ufe, 

In  the  right  Meaning,  according  to  the  Explanation  of  God's  Spirit  in 
the  Scripture,  and  not  according  to  human  Invention,  with  adding  therc- 
2  Pet.  i.  20.  to,  or  diminifliing  therefrom  :  For,  the  Prophecy  of  the  Scripture  is  not 
I  Ccr.  11. 13.  QJ^ ^yiy  private  Interpretation.  The  Scripture  mufl- be  explained  and  inter- 
preted by  the  Scripture  •,  Not  in  IVordi  which  Man" s  Wij'dom  teacheth., 
but  which  the  Holy  Ghojl  teacheth.,  comparing  fpiritual  'Things  with 
fpiri  tual. 

And  to  the  right  Ufe.  A  Minlfler  muft,  after  the  Explanation  of  his 
Text,  always  fhewtheDo6lrine  which  arifes  therefrom,  and  exhort  his 
Hearers  to  the  believing,  doing  and  following  the  fame  •,  and  likewife  fhew 
to  his  Hearers,  the  Punifhmer.t  which  Ihall  follow  the  evil  Doers  and 
Difobedisnt  •,  and  on  the  contrary,  the  Comfort  and  Bleffings  which  the 
Faithful  fhail  enjoy  inChrift. 

2.  They  fhould  adminifter  the  Sacraments,  according  to  thelnftitudon 
of  Chrift  ;  for    Chirft  commanded  his  Apoftles,    not  alone   to  teach  all 

^     .  ^      Nations,   but  alfo  to  baptize  them  ;    therefore  they  are  called  Stewards  of 
'  the  Myjlerie's  of  God. 

3.  They  fhould  pray  for  their  Hearers-,  that  God  will  be  prefent  with 
Ifa.lv.  Ti.  his  holy  Spirit,  by  the  preaching  of  the  Word^  that  thefame}^^//  not  re- 
I  Cor.  lii.  7.  ^^yyi  r^Qi^  ;   Poi-^  neither  is  he  that  plant eth  afiy  Thing.,    neither  he  that 

water eth.,  hut  God  that  giveth  Jncreafe.  The  Hearers  fhould  likewife 
pray  both  for  themjfclves  and  for  the  Miniflers,  according  to  the  Admo- 
Col  iy  2,3.  ^itions  of  the  Apoftle  St.  P^«/ ;  Continue  in  Prayer.,  atid  watch  in  the 
fame  with  Thankf giving:  JVithall.,  praying  alfo  for  us,  that  God  would 
open  unto  us  a  Door,  of  Utterance.,  to  Jpeak  the  Miflery  of  Chrifl. 

4.  They  fhould  forego  theirHearers  with  good  Examples,  or  elfe  there 
might  be  faid  of  them  •,  Thou  therefore  which teacheth  another.,  teacheth  not 

'  thcu  thyfelf.  They  who  teach  others,  and  do  not  live  accordingly,  are  as 
the  Bells,  who  called  and  warned  others  to  come  to  Church,  but  they 
themfelves  remain  hanging  in  the  Steeple  -,  or  as  they  who  fhew  to  others 
a  good  Lodging  or  Shelter,  and  remain  themfelves  in  the  Sorm  or  Rain  ; 
or  as  they  who  built  upon  the  Ark  of  Noah.,  but  came  not  in  it,  neither 
were  faved  therein. 

5.  They  fhould  be  careful  o'f  the  Poor  and  Sick.  By  the  Poor  are  not 
underftood  alone  they  who  are  needy  and  want  Charity  and  Afiiflance, 
either  old  or  infirm,  or  young,  and  unable  to  maintain  themfelves  ;  to 
thcfc  fliould  the  Miniftcrs  fliew  Mercy,  and  fee  that  the  Alms  are  juftly 
diftributed,  and  affift  them  with  their  own,  according  to  their  Abilities  ; 
but  alfo  they  who  are  poor  in  Spirit :  The  Minifters  mufl;  vifit  the  Sick, 
and  comfort  them.   The  Shepherds  in  Ifrael  were  blamed,    becaufe  they 

had 


Rom.  ii.  21, 


0/  ^Zc'   MINISTE  RIAL     OFFICE  i6^ 

\i;xdi  not  Jlrengthned  the  Dtfeafed,  nor  healed  the  Skk,  nor  hound  up  the^-^'^'^- '^-'^'^'^' 
broken.  Hit 

III.  Of  the  Reward  and  Comfort  of  the  Miniilers. 

When  the  Miniftcrs  and  their  Hearers,  every  one  on  his  SiJe,  do  as 
they  ought  to  do,  then  will  God  do  on  his  Side,  all  what  he  has  promi^ 
fed  ;  which  is,  that  they  fliall  be  favoured  with, 

I.  His  Prefence  and  Protcdion  ;  Lc^  I  am  with  you  always.  Thcfe 
Words  are  full  oi  Comfort,  both  for  the  Teachers,  as  alfo  for  the 
Hearers. 

Thefe  Words  were  firft  fpoken  to  the  Apoilles -,  for  they  were  to  go 
out  into  the  World,  as  Sheep  among  the  Wolves,  the  greateft  Part  of  M^t.x.iexr/ 
the  People  to  whom  they  were  fent  to  preach  the  Gofpel,  being  to  per- 
fecute,  and  even  deprive  them  of  their  Lives  ;  as  was  prophefied  to  theai 
by  Chrift  :  Therefore  did  Chrift  arm  them  with  this  Letter  of  Proteftion, 
1  am  with  you  alway.  The  Meaning  hereof  is  -,  I,  according  to  both 
Natures,  both  God  and  Man  in  one  Perfon,  am  with  you:  I,  as  Pried, 
Prophet  and  King,  am  with  you.  As  Pried,  have  I  purchafed  my 
Church  with  my  own  Blood,  and  of  this  Church  I  make  you  Overfeers, 
and  am  with  you  alway  :  As  Prophet,  have  I  declared  unto  you  my  hea- 
venly Father's  Will  and  Counfel,  concerning  Men's  Salvation  •,  and  you 
muft  teach  all  Nations  what  I  have  commanded,  and  be  not  afraid  ;  for, 
lo,  I  am  with  you  alway  :  As  a  King,  all  Power  in  Heaven,  and  on 
Earth  is  given  unto  me,  whereby  1  am  enabled  to  prote(5t  and  defend 
you  ;    therefore  be  encouraged,  for,    loy  1  am  with  you  alway. 

This  Promife  concerns  all  other  Preachers  and  Miniflers,  who  arecome 
in  the  Room  of  the  Apoilles  •,  for  the  Apoftles  could  not  live  unto  the 
End  of  the  World  •,  therefore  was  this  Promife  made  like  wife  to  their 
Followers  in  that  Ofiice.  They  have  alio  no  Caufe  to  be  afraid,  fince 
t^ey  have  this  gracious  Promife  of  the  Prefence  of  Chrift  :  For,  // G^iRcm-viii.-^,!. 
he  for  us,  -who  can  be  againfi  us  ?  And  this  Promife  of  Chrift  fhall  be  the 
only  Corn  fort  to  the  Minifters  in  their  OfFxe,  in  what  Trouble  foever 
that  might  forecome  them. 

The  Hearers  fhall  likewife  be  comforted  by  this  Promife  of  Chrift,  lo  • 
i  am  with  you,  always^  even  unto  the  End  of  the  World.  What  Profit  or 
Fruit  would   the  preaching  of  the  Minifter  bring  forth,  if  God  was  not 
prefent  by  the  Hearers  .?   The  Lord  miuft  enlighten  their  Mind,  that  they 
may  underftand  the  Words  which  are  preached,  and  open  their  Hearts, 
that  they  may  receive  the  Word,  and  keep  it,  and  meditate  upon  it.   And 
then   fhall    the    Prophcfy    of   Ifaiah    be  fulfiled   in   them.   As  the  Rain  ^^-^  j^ 
ccmeth  down,  and  the  Snow  from  Heaven^  and  returneth  net  thither,  ^«^i:. 
watereth  the  Earth,  and  maketh  it  bring  forth  and  hud,  that  it  may  give 
Seed   to  the  Sower,  and  Bread  to  the  Eater  :  So  fjall  my  Word  be  that  Ifa  !v.  1 1 , 
gotth  forth  out   of  my  Mouth  \  it  fioaU  not  return  unto  me  void,  hut  it 

Nn  ■-  Pull 


164  Of  the   MINISTERIAL     OFFICE. 

Jhall  accomplifio   that  which  I  pkafe,  and  it  fcall  p'cfper   in   the  T!hi-tg 
iv hereto  I  fent  i^ 

2.  The  Gifc  of  Faith.  Of  God's  Word  cometh  Faith.  Faith  is  the 
Fruit  of  theSpirit,  aid  groweth  both  by  the  Preachers  and  Hearers.  The 
ir.ore  dil'gent  a  Minifter  is  in  his  Study,  and  careful  in  his  Office,  the 
Mat.xxv,  rcmore  gioweth  his  Faith,  and  the  Gifts  thereof;  for  unto  every  one  that 
hath^  jJoall  he  given ^  and  he  jJoaU  have  Abundance.  Alfo  by  the  Hearers, 
the  more  devout  they  are  in  the  hearing  of  God's  Word,  the  deeper 
ImprelTion  it  maketh  in  their  Hearts,  and  the  more  t'iC  Floly  Ghoft 
effects  and  operates  Faith  in  their  Hearts.  And  then  will  it  go  as  the 
Rom.xxii.ii  Spirit  of  God  faith.  He  that  is  righteous.,  let  him  be  righteous  fiill^  and 
he  thai  is  holy.,  i^t  him  be  holy  Jlill. 

c^.  Reconciliation  unto  God,  I  am  with  you.  God  will  not,  nor  can  be 
^.       ..        with  any    one,  except  they  are  reconciled  unto  him.  Our  Saviour  fays, 
"'  -'  '  He  that  is  not  with  w.e^  is  againjl  me.  God  offers  to  us  in  his  Word,  Re- 
conciliation •,  and  it  is  therefore  called,    the  IVord  of  Reconcilation.    He 
that  hearerh  the  Word,  and  receiveth  the  fame,  to  him  is  attributed, 

4.  The  RemifTion  of  Sins  and  Ju(\ification.    I  am  with  you.  Where 
z  Cor.vi.  14.  .j^g  Light  appearcth  and  cometh,  there  muft  Darknefs  depart,  For  what 

Fellozv/hip  hath  Right eoiifnefs  with  Unrighteoufnefs  ?  And  what  Communion 
hath  Light  with  Darknefs  ?  Therefore  faid  Chrift  to  Paul'm  the  Appari- 
Aasxxvj.17,  jJQj^  on  the  Road  10  Bamajcus.,  I  now  fend  thee  unto  the  Gentiles.,  to 
open  their  Eyes.,  and  to  turn  them  from  Darknefs  to  Light.,  and  from  the 
Power  of  Satan  unto  God,  that  they  may  receive  Forgivenefs  of  Sins,  and 
Inheritance  among  them.,  which  are  fanEiified  by  Faith,  that  is  in  me.. 
Upon  the  Remiflion  of  Sins  and  Juftification  follows, 

5.  The  Eternal  Life.  This  is  the  final  Caufe  and  Purpofe  why  God 
Kom.  i.  16.  jgfs  }^is  Word  be  preached,  and  therefore  is  the  Gofpel  called,  the  Power 

of  God  unto  Salvation,  to  every  one  that  believeth.  Of  the  preaching  of 
Aasxi.  14.    St.  Peter,  f-iid   the  Angel  of  the  Lord  to  Cornelius,  He  fiall   tdl  thee 
Words,  whereby  thou  and  all  thy  Houfe  fhall  be  faved. 
Of  all  what  has  been  faid,  we  can  fee, 

Firfiy  The  Honour  of  the  minifterial  Office.  Since  the  Minifters  are 
Ambaffadors  for  Chrift,  and  Labourers  together  with  God,  then  ought 
the  Congregations  to  honour  them  :  Their  Perfon  and  Appearance  may 
be  mean,  yet  muft  their  Office  be  looked  upon  as  holy  and  high,  fince 
our  Saviour  himfclf  has  officiated,  and  thereby  glorified  this  Office.  The 
1  Thef.  V.  Congregations  muft  likewife  love  them.  IVe  befeech  you  Brethren,  fays 
^^'  ^3-  St.  Paul,  to  know  them  which  labour  among  you,  and  are  over  you  in 
the  Lord,  and  admonifh  you  ;  and  to  efieem  them  very  highly  in  Love  for 
their  Works  fake. 

Second,  The  Patron  and  Defender  of  the  minifterial  Office.  Our  Savi- 
our fays  in  our  Text,  /  am  with  you  always,    even  unto  the  End  of  the 
*  Cor.lv.  IS.  fp^cr Id.   The  Miniftrrs  are  called,  i^^z/^^rj  of  the  Church,  bccaufe  they 

■  ffiall 


Of  the    MINISTERIAL     OFFICE. 


16$ 


ihall  beget  fpiritual  Children  in  Chrift  by  the  Gofpel.  And  the  Kings  and  Ifa.  xlix.  23. 

^leens  are  called,  its  ntv fin g  Fathers^  and  nurfing  Mothers.  Alfo  wedo 

fee  th^t  the  worldly  Magiftrates  are  the  vinb]cl'rv':tcfrors  of  the  n-iipiflerial 

Oilice,  and  even   if  they  fliould  fail,  fo  can  they  be  fure,  that  God  will 

protedl  and    defend  them  in  their  hvful  Calling  and  Adniiniftration.  So 

faith  the  Lord  to  the  1  rophet  Jeremiah^    Behold  I  have  made  thee  this  Jer.i.  i8,rg, 

2)jy    a   dsfenced  City^  and  an  iron  Pillar,  and  brazen  Wall  againji  the 

•whole  Land^  again fi  the  Kings  and  Princes  thereof,  and  again  ft  the  People 

of  the  Land^  and  they  fcall  fight  againji  thee,  hut  they  f jail  not  prevail 

againji  thee,  for  I  am  with  thee,  faith  the  Lord,  to  deliver  thee. 

'Third,  The  Reward   of  the  IVIinifters.  Bcfides  the  temporal  Reward, 
which   the  Hearers,    or    the  Congregation    are  obliged    to  give  them, 
whereof  St.  Paul  lays,  Even  Jo  hath  the  Lord  ordained,  that  they  whieh  i  Cor.  k. 14; 
preach  the  Gofpel,  Jhould  live  oj  the  Gofpel  -,  the  Minifters  have  to  expefl 
an  eternal  Reward,  whereof  our  Saviour  fays,  Well  done  good  and  Jaith-  Mar.xxv.2i. 
ful  Servant,  thou  haft  been  faithful,  enter  thou  into  the  Joy  oJ  thy  Lord, 

The  Lcrd  make  both  the  Preachers  and  Hearers,  Partakers  cf  thii 
heal  en ly  Joy,  for  Chriji  our  Saviottr's  Sake.     Amen. 


XXVII.     SERMON/ 


QA    BAPTISM.  167 


XXVII.     SERMON. 

O    F 

The    S  A  C  R  A  M  E  N  T  ^/  B  A  P  T  I  S  M. 


The  Text,  Matthew  III.   13,   14,  15,  16,  17,  ver. 

Then  cometh  Jefusfrom  Galilee  to  'Jordan  unto  John^  to  be  baptized 
of  him.  But  John  for  had  himffaying^  I  have  need  to  be  baptized 
of  thee  ^  andcomeft  thou  to  ?nef  And  fefus  anfwering^  faid  unto 
him,  fuffer  it  to  be  fo  now  :  For  thus  it  becofneth  us  to  fulfill 
all  Rightecufnefs  :  Then  he  fuffer  ed  him,  And  fefus,  when  he  was 
baptized,  went  up  Jlraightway  out  of  the  Water  5  and  lo,  the 
Heavens  were  opened  unto  him,  and  hefaw  the  Spirit  of  God  de-^ 
Jc ending  like  a  Dove,  and  lighting  upon  him.  And  lo,  a  Voice  from 
Heaven,  faying.  This  is  my  beloved  Son,  in  whom  I  am  well 
pleafed. 

Introduction. 

HEN  Kings  and  Lords  would  have  their  Will  andPleafure  pub- 
liihed,  then  do  they  give  out   their  Proclamations  under  their 
Royal  Hands  and  Seals ;    fo  likewife  has  the  heavenly  King  and 
Lord,  revealed  and  declared  his  Will  unto  Men  in  his  Word  ;  and  con- 
firmed the   fame,  with  his  two  heavenly   Seals,  which  were  in  the  Old 
Teftament,  'the  Circumcijton,  and  the  Eafter  Lamb.  And  after  thefe  two 
Sacraments  were  put  away  in  the  New  Teftament,  he  gave  in  the  Room 
of  them  two  others,   namely,   the  Baptifm,  and  the  Lord's  Supper  :  Not  Hcb.  viii.  6, 
becaufcGod  is  mutable  in  his  Purpofe  or  Decree  ;    but,   becaufe  the  new' 
Covenant,  being  better  and   more  excellent  than  the  Old,  is  eftablifhed 
upon  better  Promifes.  The  Old  Teftament  didaftlire  the  Fore-fathers  of 
Chrift,  who  was  to  come  in   the  Flefti  -.   The  New  allures   us  of  Chrift 
manifefted  in  the  Flefli.    The  Old    ftiould   only  laft  until  the  coming  of 
Chrift,  who  ftiould  put  the  fame  away,    with  all  the  Levitical  Offerings 
and  Ceremonies,  which  were  all  Figures  to  Chrift  :   But  after  Chrift  was 
manifefted  in  the  Flefh,  he  inftituted  the  Sacrament   of  Baptifm   in    the 

O  o  Room 


j6S  Of    BAPTISM. 

Room  of  the  Circumcifion  •,   and  the  Lord's  Supper,  in   the  Room  of 
Col.  ii.  1 1, 1 2  the  Eafter  Lamb,  according  to  the  Explanation  ot  the  Apoftle  St.  PauU 
I  Cor.  V.  ;.  ^;j^Q  calleth   the  Baptifm^    a  Circumcifion  made  without  Hands,  and  the 
Lord's  Suppsr,  the  Paflbver. 

Corcerning  the  Circumcirion.  This  was  the  firft  Covenant  in  the  Old 
Teftament,  in  which  God  had   commanded,  under  Ciirfe  and  Funifli- 
ment,  that  every  Man-Child  of  the  Seed   of  Abraham^    and  the  whole 
Jewilli  Nation,  Ihould  be  circumcifed   on  theeiglith  Day  after  its  Birth  ; 
but  the  full-grown  Perfons,  who  were  Heathens,  and  became  Profelytes, 
fhould  be  circumcifed,  although  they  were  advanced  in  Years.  God  made 
this  Covenant  with  Abraham  and  his  Seed,  that  the  Jewifh  Nation  Hiould  be 
hereby  fcparated  fromVne  other  Nations ;  and  moftly,  that  the  Circumcifion 
fliould  be  a  powerful  Means  whereby  Men,    who  were  other  ways  Stran- 
gers to  God,  fiiould  come  in  the  gracious  Covenant  with  God,  be  rege- 
nerated, and  aflured  of  the  Juftitication  of  Faith,  and  of  God's  gracious 
and  merciful  Help  and  AfTiftance  in  all  Adverfitics.  In  this  Circumcifion 
we  have  the  following  to  obferve, 

Firft,  The  Neceffity  thereof.  God  had  commanded  that  every  Man- 

Child,    and  all  Men,  fliould   be  circumcifed  •,  and  they   who  Were  not, 

Cen.xvii.24.  fhould  be  cut  off  from  the    People.  Abraham  was  obedient  hereto,  and 

the  flime  Day  that  he  received  this  Command,  did  circumcife  himfelf  in 

•  the  Ninety-ninth  Year  of  his  Age;  and  likewife  his  Son  JJhmael^  who 
was  Thirteen  Years    old  ;    togcdier   with  every  Male  in    his    Houfe, 

•  born  therein,  or  bought  with  Money  of  the  Strangers,  were  circumxifed 
with  him.  The  Females  were  not  circumcifed,  though  they  were  not  ex- 
cluded from  this  Covenant  of  God,  which   did  extend  to  all  the  Seed  of 

Rora.i\'.  II,  Abraham  :  For  as  Abraham  is  called,    a  Father  of  all  them  that  believe  ; 

iPet.  lij.  6.  {q  is  Sarah  called,  a  Mother  of  all  them  that  do  well.  It  was  not  allowed 
that  any  one  who  was  not  circumcifed,  fnould  marry  a  Jevvifn  Woman, 
or  eat  the  Paflbver ;  but  he  that  was  not  circumcifed,  lliould  be  cut 
off  from  his  People.  , 

Second^  The  eflential  Parts  in  the  Circumcifion  were  tvv'o,  one  earthly 
and  one  heavenly.  The  Earthly  was  the  F'orefldn  otthe  Fiefli,  whereon 
they  were  circumcifed  :  The  heavenly  was  the  gracious  Covenant, 
whereof  the  Circumjcifed  were  made  Partakers  for  the  Sake  of  the  Meffiah, 
who  was  to  be  born  of  the  Seed  of  Abraham,  in  whom  all  the  Nations 
of  the  Earth  were  to  be  bleffed. 

^hird.  The  Operation  was  made  thus :  The  Friends  and  Neighbours 
came  together  in  the  Parent's  Floufe,  to  be  prefent  by  the  Circumcifion 
of  the  Child,  The  Minifter  operated  the  Office  with  a  fharp  Knife  or 
Flint,  according  to  the  Command  of  God  ;  thereupon  the  Name  was 
given  to  the  Child  :  For  as  God  changed  the  Name  of  Abraham,  when 
he   made   this  Covenant  with  him,  fo  have   the  Jew^JJo  Nation   always 

followed 


Gen.xvii.25 
Gen.xvii.27 


\ 


Of    BAPTISM.  169 

followed  this  Cufl-om,  and   give  the  Children  their  Names  at  the  Time 
when  they  are  circumcifed. 

Fourth^  The  Profit  of  the  Circumcifion  were  both  temporal  and 
fpiritual  BiefTings. 

The  temporal  BiefTings  were,  that  they  who  were  circumcifed  ihould 
be  God's  People,  and  Partakers  of  the  Covenant,  which  God  had  made 
with  Abraham  and  his  Seed,  concerning  the  Land  Canaan. 

The  fpiritual  BiefTings  were,  that  they  fhould  be  Members  in  the 
Church  of  God,  aiTured  of  the  RemifTion  of  their  Sins,  Faith  and  Jufti- 
iication,  and  at  laft  the  Life  everlafling.  Thefe  BiefTings  are  all  com- 
prehended in  thefe  Words  and  Promifes,  1  will  ejlablijh  my  Covenant  q^^  ^^.^ji 
between  me  and  thee,  and  thy  Seed  after  thee^  in  their  Generations^  for 
an  everlajiing  Covenant,  to  be  a  God  unto  thee,  and  to  thy  Seed  after  thee. 

xls  the  Circumcifion  was  the  firfl  Entrance  to  the*  true  Church  in 
the  Old  Teflament  ;  fo  is  Eaptifm  in  the  New,  the  firfl' Entrance  into  the 
Comm.union  of  Saints,  and  the  Chriftian  Church,  which  Chrifl  himfelf 
infliaited  and  confecrated  with  his  own  Baptifm  ;  whereof  our  Text 
maketh  Mention.  According  to  which  we  will  difcourfe  of, 

First,  The  NecefpJy  of  Baptifm.     Andy 

Second,  T^he  Holinefs  of  the  fame. 

Explanation  of  the  Text. 

L  The  NecefTity  of  Baptifm. 

A*  Aaron  was,  in  many  Rcfpecls,  a  Figure  to  Chrift,  fo  was  he  likewife 
particularly  herein ;  That  he,  when  he  was  to  be  confecrated  to  the  Office 
of  High  Priefl,  fhould  be  waflicd  firfl;  with  Water  in  the  Door  of  the 
Tabernacle  of  the  Congregation.  Jcfus  Chrifl  was  aifo  baptized 
publickly  by  St.  John  in  the  River  y^ri^/Z,  v^hen  he  was  to  begin  his  • 
minifterial  Office.     In  our  Text,    mention  is  made, 

I.  Of  the  Time  when  Chrifl  baptized.  Our  Text  fays.  Then,  that  is, 
when  he  began  to  be  about  thirty  T'ears  of  Age.  None  mufl  hereof  make  Lukeii,  23, 
a  Conclufion,  that  none  mufl  be  baptized 'before  they  come  to  that  Age. 
No,  for  this  would  be  a  falfe  and  groundlefs  Conclufion  :  The  Reafon 
why  Chrifl  was  not  baptized  in  his  Infancy,  is,  that  the  Sacrament  of 
Baptifm  was  not  then  as  yet  inflituted.  We  can  form  a  better  Conclufion 
ot  the  Circumcifion  of  Chrifl,  'which  was  performed  the  eighth  Day  after 
his  Birth,  fince  the  Odptifm  is  come  in  the  Room  of  the  Circumcifion. 
Befides,  there  is  great  DiiTerence  between  Chrift  and  other  Men  •,  for  he 
was  God  and  Man  in  one  Perlbn,*and  needed  for  his  own  Perfon  'no 
Eaptifm,  and  could  therefore  be  baptized.  It  is  abfolutely  necefTary 
therer:)re  that  our  Chii  dren  b- baptized,  that  they  may  be  grafted  in 
Chrifl,  and  become  inflead  ot  Children  of  Wrath,  Children  of  God, 

2.  Of  the  Place  wherefrom  Jefus   came,    was   Galilee,    and    from 
Nazarithinto  Galilee,  where  he  had  been  with  his  Parents  j  butnowieuveth 

Oo   2  he 


i;o  Cf    BAPTISM. 

he  them,  and  will  betroth  his  Bride  the  Church,  and  cleave  to  her,  in 
order  to  beget  fpiritual  Children  with  her  in  his  minifterial  Office.  The 
Place  whereto  Chrift  came  ^zs  Jordan,  (a  famous  River  in  y^i^t"./?,)  where 

JoCa.  iii.  i^.Jcbn  the  Baplji  did  baptize  publickly  :  Hereto  came  Chrift  for  to  be 
baptized  in  Jordan.  This  lliver  is  in  many  Parts  a  Figure  to  the 
Baptifm.  The  Children  of  IJrael  went  through  this  River  into  the  pro- 
mifed  Land  Canaan  Baptifm  is  a  Door  to  Heaven,  which  is  the  blefled 
Land  God  has  promifed  us.  The  River  Jordan  parted  Judea  and  Galilee  \ 
Baptifm  parts  Chriftians  from  Unchriftians. 

3.  Why  Chrift  came  to  Jordan,  to  he  baptized  of  him.  There  is 
Mention  made  in  the  Scripture  of  four  Sorts  ot  Baptifm  : 

Firjl,  Of  Baptifm  of  the  Cloud  and  the  Sea,  whereby  the  Children  of 
Ifrael  were  baptized,  when  they,  by  the  Help  of  the  Pillar  of  Cloud  and 
Fire,  went  through  the  Red  Sea,  which  St.  P^?^/calleth  Bapttfm,  faying, 

1  Cor. X.I, 2.  Our  Fathers  were  under  the  Cloud,  and  alfo  pajfed  through  the  Sea,  and 
were  all  baptized  unto  Mofes  in  the  Cloud,  and  in  the  Sea.  We  can  fee, 
that  thereby  is  fignified  the  holy  Baptifm.  For  i.  As  the  Children  of 
Ifrael  were  faved,  by  the  pafTing  through  the  Red  Sea  from  the  heavy 
Yoke  and  Slavery  of  Pharoah  :  So  are  the  Chriftians  faved  by  Baptifm, 
from  the  Power  of  Satan  and  Bondage  of  Sin.  2.  Pharoah  and  all  his 
Hofts  were  drowned  in  the  Red  Sea  :  The  old  Adam,  and  all  its  Lufts  and 
Defires  are  drowned  in  Baptifm,  as  in  a  Sea  made  red  with  the  Blood  of 
Chrift.  3.  The  Children  of  Ifrael  were  afTured  by  the  Cloud,  who 
guided  them  through  the  Sea,  of  the  gracious  Prefence  and  Help  of  God, 
and  likewife  obliged  to  fhev/  unto  Mofes,  God's  faithful  Servant,  Obedience  ; 

Exod.xiv.3'  as  we  can  read.  And  the  People  believed  the  Lord,  and  his  Servant  Mofes, 

I  Pet.  iii.  21-  So  are  we  afTured  by  Baptifm  of  the  Grace  of  God,  for  it  is  the  Anfwer 
of  a  good  Gonfcience  towards  God,  and  we  are  thereby  bound  to  obey 
Chrift  our  Saviour. 

^i?^o;;^/y.  Of  the  Baptifm  of  Blood.  Herewith  was  Chrift  baptized  in 

Ifa^^lxhi  ^^  ^'^^  Sufterings,  when  he  trod  the  fVine-Prefe  alone,  and  not  alone  his 
Garment,  but  even  his  Body  was  fprinkled  with  Blood.  The  Sufferings 
of  the  Apoftles  and  holy  Martyrs,  who  fufFered  for  Chrift's  Sake,  is  liker 
wife  called  a  Baptifm,  though  there  is  great  Difference  between  them  •. 
for  the  Sufferings  of  Chrift  had  an  infinite  Power,  and  could  pacify  the 
Wrath  of  God,  and  fatisfy  for  the  Sins  of  the  World  :  But  the  Apoftles 
and  other  Martyrs  could  not  fatisfy  even  for  the  leaft  of  all  our  Sins,  and 
they  did  receive  the  Martyrs  Crown,  not  through  Merits  but  of  Grace. 
But  their  Sufferings  is  called  a  Baptifrh,  i.  Becaufe  their  Sufferings  were 
fandified  by  the  Suffering  of  Chrift,  whom  they  embraced  through  Faith. 
Wherefore  St.  Paul  fays   of  them,  that    they   obtained  a  good  Report 

Heb.  XI.  39.  fj^yQj^^j,j  Faith,  becaufe  they  honoured  Chrift  by  their  Sufferings,  fince 
they  fuffered  for  the  Sake  of  his  Name,  and  did  Seal  their  Preaching  of 

Johnxxi.  19.  his  Doctrine  with   their  Blood  :  As  our  Saviour  faid  to  St.  Peter,  that 


0/    BAPTISM.  171 

he  jhonU  glorify  God  hy  his  Death.  In  regard  to  this  faith  the  Pfalmiji  ;  pfal.  cxvi.  1 5 
Precious  in  the  Sight  of  the  Lord  is  the  Death  of  his  Saints. 

Thirdly,  The  Baptifm  of  the  Ho/y  Ghofi  and  Fire.  Herewith  were  A^s  i.  5. 
the  ApoPtlcs  baptized  on  the  Day  of  Penticofi,  when  the  Holy  Ghoji  de-  ^^^^  "•  3- 
fcended  upon  them  in  the  Shape  of  cloven  'Tongues  like  as  of  Fire. 

Fourthly,  Of  the  Doclrine  of  Baptifm.  The  Do6lrine  which  John  the 
5^p///?  preached,  is  called  a  Baptifm.  As  One  being  baptized  is  fprinkled  Adsx.  37. 
over   with  Water,  fo  did  John  fprinkle  or  fpread  his  Doftrine  over  his 
Hearers,  and  fealed  the  fame  afterwards  with   the  Baptifm.   Therefore  is 
the  Qpftrine  of  the  Lord  called,    fVater,  Rain,  Dew,  fmall  Rain,  and  I^""^-^^-^^'-^ 
Showers. 

But,  why  would  Chrift  be  baptized  by  John,  fince  he  did  baptize  to 
Repentance  and  the  RemiiTionof  Sins,  when  Chrift  needed  none,  neither 
Repentance  nor  Remiflion  of  Sins  ?  Chrift  needed  no  Baptifm  for  his 
own  Perfon  ;  but  fince  he  had  taken  upon  him  the  Sins  of  the  World, 
therefore  would  he  be  baptized  for  Men's  Sake.  The  principal  Reafons 
why  Chrift  would  be  baptized,  are  the  following, 

iji.  That  he  would  fhew  and  prove,  that  Baptifm  was  inftituted  by- 
God.  If  the  fame  had  been  an  human  Invention,  our  Saviour  would  never 
had  fuffered  himfelf  to  be  baptized  ;  neither  would  the  Holy  and  Bleffed 
Trinity,  have  honoured  and  confirmed  the  fame  with  their  Prefence,  much 
lefs  would  Chrift  have  commanded  to  baptize,  in  the  Name  of  the  Father^ 
and  of  the  Son,  and  of  the  Holy  Ghofi.  Therefore  are  the  Pharifees  and  Luke  vii.  30. 
Lawyers,  faid,  to  have  rejected  the  Council  of  God  againfi  themfelves,  being 
not  baptized.  John  was  the  firft  who  baptized,  but  he  took  not 
this  Honour  and  Authority  of  himfelf,  but,  he  was  fent  from  Gcd,  as  St.  John  i.  6. 
John  the  Evangelift  fays  •,  therefore  would  Chrift  be  baptized  of  him, 
that  the  People  fliould  be  convinced,  that  the  Baptifm  of  John  was 
from  God,   that  his  Doctrine  and  Teftimony  was  to  be  depended  upon. 

^dly,  That  he  would  Ihew  that  he  was  k  Saviour  both  of  Jews  and 
Gentiles  ;  therefore  was  he  firft  circumcifed  for  the  Sake  of  the  Jews,  and 
afterwards  baptized  for  the  Sake  of  the  Gentiles,  and  for  that  is  Chrift 
called,  The  chief  Corner  Stone.  That  as  a  Corner-Stone  frameth  two  Sides 
of  the  Building  together  •,  fo  has  Chrift  bound  the  Jews  and  Gentiles^"^^'"'' ^°' 
together  in  his  fpiritual  Building. 

^dly.  That  he,  by  his  Baptifm,  would  confecrate  and  fanflify  our  Baptifm. 
Never  could  the  Water  have  had  the  ElYeft  of  Regeneration  and  Renew- 
ing, if  it  had  nor  been  fanftified  by  the  Baptifm  of  Chrift. 

4.  Of  the  Perfon  who  baptized  Chrift  :  John  who  was  fent  and  ordained 
by  God,   to  preach   the  Baptifm  of  Repentance  for  the  Remijfion  of  Sins, 
whereof  he  is   called,  the  Baptifi.    The  Sacrament  of  Baptifm  muft  be    ^^^'"- ^' 
adminiftred  by  Perfons  crdained  thereto,  whofe  Hand   and  Mouth  God 
ufeth  thereto, 

/;.  Of 


Of    B  A  P  T  I  S  M. 


Luke  i.  41. 
Johni.  33. 


Mat.  xi.  1 1 


Joliniii.  5. 
Tic.  iii.  5. 


5.  Of  the  Dialogue  between  y^/&«  and  Chrift.  Our  Text  fays,  John 
forbad  him,  not  through  Obftinacy,  neither  for  CompUment  Sake  •,  but 
of  a  true  and  fincere  Humblenefs  of  Heart  ;  For  the  higher  Knowledge 
Men  have  of  Chrifl,  the  greater  Humblenefs  is  found  by  him.  Hereof 
we  can  conclude,  that  John  knew  Chrift,  akhough  he  had  never  fcen 
jiim  ;  he  could  know  him  when  he  was  yet  in  his  Mother's  Womb,  by 
the  Infpiration  and  Operation  of  the  Holy  Ghoft  ;  much  more  could  he 
know  liim  now  by  the  Infpiration  of  the  fame  Spirit.  As  he  confeiTeth 
himfelf,  faying,  /  knew  him  not,  but  he  that  Jent  me  to  baptize  with 
Water,  the  fame  faid  unto  me.  Upon  whom  thou  fhalt  fee  the  spirit 
defcending,  and  remaining  on  him,  the  fame  is  he  which  baptizeth  with 
the  Holy  Ghofi.  But  fince  John  knew  Chrift,  why  did  he  then  forbid  him  ? 
The  Realon  v/liy  John  forbid  Chrift,  we  can  fee  by  the  following 
Words,  when  y(j/6«  faid,  I  have  need  to  be  baptized  of  thee,  and  ccmejl- 
thou  to  me  f  John  the  Baptifi  confefTeth  hereby, 

Firfi,  The  Greatnefs  and  Holinefs  of  Chrift,  and  his  ownUnwortlii- 
nefs  j  and  will  fay,  I  am  the  Servant,  thou  the  Lord  ;  I  am  a  poor  Sin 
ner,  thou  Juft  and  Holy  ;  I  am  Earth  and  Duft,  thou  my  heavenly 
Creator  •,  I  am  mortal,  thou  eternal  •,  1  am  unworthy  to  loofe  the 
Latchet  of  thy  Shoes,  much  more  of  this  great  Honour  of  baptizing  thee. 
'  Although  John  has  theTeftimony  in  the  Scripture,  that  he  is  the greatefi 
among  them  that  are  born  of  Women,  yet  he  confefTeth  himfelf,  h.s  own 
Unworthinefs  here  in  our  Text. 

Second,  The  Ncccffity  of  Baptifm.  7  have  need  to  be  baptized  of  thee. 
As  needful  as  the  Circumxifion  was  in  the  Old  Tcftament  ;  as  needful 
is  the  Baptifm  in  the  New.  Our  Saviour  fays,  Verily,  verily  1  fay  unto 
jhee,  except  a  Man  be  born  of  Water,  and  of  the  Spirit,  he  cannot  enter 
into  the  Kiiigdom  of  God.  The  Apoftle  St.  Paul  calleth  Baptifm,  the 
ivafjing  of  Regeneration,  and  renewing  of  the  Holy  Ghofi.  As  needful  as 
it  is  to  be  born  into  the  World,  if  we  would  have  the  natural  Life  ;  as 
needful  it  is  to  be  regenerated  by  Baptifm,  if  we  would  have  the  eternal 
Life. 

Though  we  fhould  not  condemn  all  the  Children  which  die  without 
Baptilm  •,  lor,  not  beingdeprived  of  the  Baptifm,  but  the  Contempt  thereof, 
condemns.  God  hath  bound  us  Men  to  Baptifm,  when  it  can  be  had, 
but  not  himfelf,  Chrift  faid,  Except  a  Man  be  born  of  Water  and  Spirit, 
J.e  cannot  enter  into  the  Ki;,gdcm  of  Gcd,  But  we  muft  obferve  to  v/hom 
Chrift,  fpake  thefe  Words,  namely  to  Nicodemus,  who  was  a  Ruler  among 
th^Pharifees,  which  Se6l  did  defpife  the  Baptifm  :  Therefore  is  the  Mean- 
ii.g  of  Chrift  with  thefe  Words  ;  Thou  and  thy  Seft  defpife  and  contemn 
the  Baptifm  of  John,  but  1  fay  unto  thee,  and  that  under  the  Confirma- 
tion of  an  Oath,  Except  a  Man  be  born  of  Water  and  of  the  Spirit^  he 
cannot  enter  into  th:  Kingdom  of  Heaven,  We  mull  alfo  underftand  thefe 
Words  of  Chrift,  by  them  who  ought  to  be  baptized,  can  be  baptized, 

and 


Of    BAPTISM.  173 

and  yet  leject    and    def^nfe   the   famf,    and  thereby  negle<5l  this  holy 
Covenant  and  Sacrament;  for  them,  1  fay,  it  isimpolfibleto  enter  into  the 
Kingdom  of  God.     Of  this  we  can  fee,  that  this  Saying  of  Chrifl:  doth 
not  extend  to  little  Children,  who  arc  either  dead-born  of  their  Mother's 
Womb,  or  die  juft  after  their  Birth,  and  can  alfo  not  be  made  Partakers 
of  this  holy  Covenant  -,  for  as  little  as  they  can  demand  the  Baptifm,  as 
little  can  they  dcfpife  the  lame.     Befidcs,  that  Parents  fliould  not  be  con- 
cerned  for   their  Children,  who  die  without  uaptifm,  then  mufc  they 
rightly  con  fid  er  thefe  Words   of  Chrift  our  Saviour,  He  that  beUevelb^    ])-!r.ikxvi.i6 
and  Is  baptized  foall  be  favcd^   but  he  that  believe tb  not^  Jhall  be  damned. 
We  fee  here   that  Chriil  maketh  no  mention  of  Baptifm  in  the  laft  Part 
of  thefe  Words ;  but  lliys,  He  that  believeth  not,  fhall^e  damned.  Hereof 
we  cm  conclude,     that   not  the  being  deprived  of  Baptifm,  but  that 
Unbelief  in  the  Word  and  Command  of  God,  condemns.  This  Unbelief 
appeareth  either  in  Obftinacy  or  Difregard,    that  we  reject  the  gracious 
Means  offered  to  us  for  the  obtaining  of  Life-everlafting,  or  that  we  are 
carelefs   and   neglect  the  fame,  which   both  cannot  be  found  by  little 
Children. 

Upon  the  faying  o^  John,  Chrift  anfwered  and  faid.  Suffer  it  to  be  fo 
nczVy    for  thus  it  becometh  us  to  fulfil  all  Right coufnefs.     The  Meaning 
hereof  is,  I  muft  do  what  becometh  my  OlHce,  and  thou  mufl:  do  w!iac 
becometh  thy  OiTice  \  and  we  alfo  do  both  fulfil  all  Righteoufnefs.   My 
heavenly  Father  has  fent  me  into  the  World,  to  be  a  Mediator  between 
God  and  Man  ;  and  by  my. Death  and  Sufferings,  to  procure  unto  Man- 
kind, the  Righteoufnefs  which   they    have  lolt  in  Adayn  •,  and   likewife 
to  fanttify  the  Means  whereby  alfo  my  Righteoufnefs  fliaU  be  attributed 
unto  them,  and  whereof  the  Sacrament  of  Baptifm  is  one,  and  the  En^ 
trance  into  my  Church  ;  Therefore  it  v/ell  becometh  me  to  receive  the  fame  ; 
and  thee,  who  isfent  from  God  to  baptize  to  Repentance,  for  the  Remif- 
fion  of  Sins,  it  becometh  to  adminifter  the  fame.    Plerein  is  concealed 
a  glorious  Comfort  againfl:  Sin  and  Unrighteoufnefs,  that  Chriil  hath  ful- 
iiled  all  Righteoufnefs,  For   God  hath  made  hira  to  be  Sin  for  us,  who  2  Cor.  v.  2- 
knezv  no  Sin,  that  we   might   be  made  the  Righteoufnefs  of  God  in  him. 
I-Ie  negledted  not  the  leaft  Thing  belonging  to  our  Salvation,  even  to 
his  ov/n  Shame  and  Defpife  -,  for  he  is  baptized  here  by  John  as  a  Sinner, 
for  a  Teftimony  that  he  had  taken  upon  himfelf  the  Sins  of  the  World, 
becaufe  we  fliould  be  pure  and  juflifted  through  Faith,  by  Grace  before  God. 
When  John  had  heard   the  Reafon,  why  Chrifl  would  be  baptized, 
then  he  fuffered  him  ;  mofl  in  the  fame  Manner  as  Peter,  who  firfl  re^ 
fufed,  that  Chrifl  fhould  waflihis  Feet ;  but  when  he  heard  that  if  Chrifl 
did  not  VN^afh  him,  he  Ihould  have  no  Part  with  him,  then  faid  he.  Lord,  .  ,      ... 
7.10 1  cfily  my  Feet,  but  alfo  my  Hands  and  my  Head.  A\(o  h  John  the  Bap tijl        '""'"■  ^' 
perfwaded  by  the  Words  of  Chriil,  and  did  adminifter  the  Baptilm  unco 
him,     I  come  now  to  the  fecond  Head  of  my  Difcourfe,  namely. 

II.  The 


J74  O/"    BAPTISM. 

II.  The  Holinefs  of  Baptlfm. 
We  can  perceive  the  Holinefs  of  Baptlfm  by  thcfe  two  Things,     i.  Of 
the  Matter,  which  is  double,  both  earthly  and  heavenly,  outward  and 
inward.     And,  2.  Of  the  Mracles  which  happened  intheBaptifm   of 
Chrift. 

I.  The  outward  Matter  is  "Water.  Our  Text  fays,  Andjefus^  when 
he  was  baptized^  went  up  jlraightway  out  of  the  Water,  We  mud  not 
life  any  other  Matter  in  Baptifm  than  Water.  The  Apoftles  did  baptize 

Ads  vili.  36.  -with  nothing  elfe  but  Water,  and  St.  Paul  called  Baptifm,     a  wajhing, 

^^•^y-    though  it  is  all  one,  whether  with  Well,  Sea,  Rain,  or  Fountain  Water, 

either  cold  or  warm.    The  inward  Matter  in  Baptifm  is  the  Holy  Ghoft, 

John  iii.  5.    Except  a  Man  he  horn  of  Water  and  of  the  Spirit,  The  ApoftleSt.  Paul 
teacheth  the  fame,  faying.  According  to  his  Mercy  he  Javed  us   by  the 

Tit.  iii,  5,  6,  wafhing  of  Regeneration^  and  renewing  of  the  Holy  Ghoji,  which  hefhed 
on  us  abundantly,  through  Jefus  Chrifi  our  Saviour.  We  may  fuppofe  by 
the  Words  in  our  Text,  That  Jefus  went  up  Jlraightway  out  of  the 
Water ;  and  that  his  whole  Body  was  dipped  in  the  Water,  although  all  the 
Chriftian  Churches  have  fince  taken  to  throw,  or  fprinkle  Water  on  the 
Head  of  the  Child  who  is  baptized  ;  becaufe  the  dipping  of  the  Child, 
with  his  whole  Body  in  the  Water,  would  endanger  the  Child's  Health, 
and  even  Life  :  And  it  is  befides  alike,  whether  the  whole  Body  is  dipped 
in  the  Water,  or  but  Part  of  the  Body  is  made  wet,  as  long  as  it  is  but 
adminiftred  with  Water  on  the  Perfon  who  is  baptized. 
1.  The  Miracles  which  happened  in  the  Baptifm  of  Chrift. 
Firft,  The  Heavens  were  opened.  This  happened  not  in,  but  after  the 
Baptifm  of  Chrift.  This  bringeth  into  our  Remembrance  the  Pain  and 
Honour,  the  Humiliation  and  Exaltation  of  Chrift  ;  who,  after  he  was 
gone  through  the  deep  Waters  of  his  Sufferings,  was  afterwards  crowned 
with  Glory  and  Honour.  1'he  Heavens  were  opened,  partly  tofliew  us  the 
Perfon  and  Office  of  Chrift:  His  Perfon,  that  he  was  the  Son  of  God,  true 
God  and  true  Man,  in  one  Perfon  ;  His  Office,  that  he  was  a  Teacher 
fent  from  God,  to  inftrud  Men  in  the  true  Way  to  Salvation,  and  alfo 
to  ope  n  the  Doors  of  Heaven  unto  Men,  which  was  fhut  up  againft  them  ; 
and  partly  to  inftrudt  usinthe  Fruit  and  Profit  of  ourBaptifm.  For  as  the 
Heavens  were  opened,  over  Chrift  after  he  was  baptized,  fo  is  likewife 
the  Fleaven  of  Grace  opened  for  all  who  are  baptized,  that  they  can  have 
free  Entrance  into  the  Mercy  Seat  of  God.  Every  Perfon  in  the  holy 
Trinity  officiates  his  Part  in  ourBaptifm.  God  the  Father  erefts  and 
makcth  a  Covenant  with  him  that  is  baptized,  and  chufcth  and  adopts 
him  to  be  a  Child  of  God  :  God  the  Son  cleanfeth  and  purgeth  him  that 
is  baptized,  and  clothes  him  with  Righteoufnefs  and  Holinefs  :  God  the 
Holy  Ghoft  eftcfts  and   operates  Faith  and  Regeneration  in  his  Heart, 

J,,  ,    .  and  fealeth  his  gracious  Covenant.    Wherefore    lie    is  called,  the  Earneji 

■'    of  cur  Inheritance.  All  the  three  Perfons  in  the  holy  Trinity  are  mentioned 

by 


Of    BAPTISM.  175 

by  the  Apoflle  TauU  when  he  fays.  According  to  his  Mercy  he,  namely  2  Cor.  i.  21, 
God  the  Father,  faved  us  by  the  ivafhing  of  Regeneration,  and  renewing  ^^• 
of  the  Holy  Ghoji,  which  he  Jhsd  on  us  abundantly  through  Jefus  Cbrtft 
twr  Saviour. 

Here  happens  a  new  Birth,  or  Regeneration,  which  we  can  underftand, 
and  comprehend  as  httle  as  Nicodemus,  who  faid,  How  can  thefe  Things  Johniii.  9, 
he  f  We  cannot  apprehend  the  natural  Birth,  much  lefs  the  fupernatural 
Regeneration  ;  though  we  can  make  this  Conclufion,  that   as  the  firft 
Man  was  created  by  ail  the  three  Ferfons  in  the  Trinity  •,  fo  the  whole         ' 
Trinity,    like  wife   efFefls  and  operates  the  Regeneration  in  our  Baptifm. 
We  Ihould  not  think,  that  the  Operation  of  the  Trinity  lafts  but  as  long 
as  the  Baptifm   is  adminiftred  ;    no,    for  the  Trinity  is   always   prefe-nt 
with  his  Grace  by  the  Perfon  who  is  baptized,  provided  he  doth  not  depart 
from  this  Covenant  made  in  his  Baptifm,  with  wicked  and  (inful  Actions 
againft  his  own  Confcience,  and  the  Teftimony  thereof  ;  but  remaineth  p,  j    — 
ftedfaft  in  his  Faith.     The  Lord  our  heavenly  Father,  pitietb  them  that 
fear  him^  like  as  an  e2Lrth\y  Father  p'tieth  his  Children .     The  Son  of  God  Rom.viii.i6 
acknowledges  them  to  be  Heirs  and  Joint  Heirs  with  him  ;  and  the  holy  17. 
Spirit  himfdf  beareth  IVitnefs  with  cur  Spirit,  that  we  are  the  Children 
of  God. 

Second,    The  Defcending  of  the  Spirit  of  God  like  a  Dove.    Chrift  had 
the  Holy  Ghoft  before  -,  for  he  was  conceived  by  the  Holy  Ghoft  ;  But 
here  it  was  needful,   that   the  fame  Spirit   fliould  light  vifibly  upon  him, 
not  alone   f::r  the  Sake  of  John  the  Baptijf,  who  thereby  fliould  know  johni.  33, 
him  •,  but  alfo  for  the  Sake  of  the  People  who  were  prefent,  that  they 
fhould  be  convinced,  that  he  was  to  baptize  with  the  Holy  Ghoft,  as  John  ^^^  jjj 
had  faid   of  him  ;    and  likewife  that  he  was  the  Perfon,  of  whom  the 
Prophet  Ifaiah   had  prophefied  and  faid.  The  Spirit  of  the  Lord  God  is  ifa.  Ixi.  1. 
upon  me,  becaufe  the  Lord  hath  anointed  me^  to  preach  good  Tidings  unto 
the  Meek :  He  hath  fent  me,  to  bind  up  the  Brcken-hearted,  to  proclaitn 
Liberty  to  the  Captives,  and  the  Opening  of  the  Prifon  to  them  that  are 
Bound. 

The  Holy  Ghoft  would  not  defcend  and  light  upon  Chrift  like  Fire, 
as   upon  the  Apoftles  in  the  Day  of  Pentecojl  •,  but  like  a  Dove,  for  to 
fhew  ;      \(l.  The  iVleeknefs  and  Mildnefs  of  Chnft  in  his  Office  towards 
all  repenting  Sinners  :   For  as  the  Sin-flood  was  a  Figure  unto  Baptifm,  fo  ^P^*^-"!:  ^'^* 
muft  the  Dove  which  Noah  fent  forth  out  of  the  Ark,  and  returned  with  ^^^'^- ^^^-lo* 
an  Olive  Leaf  in  her  Mouth,  be  a  Figure  unto  the  Dove  which  defcended 
and  lighted  upon  Chrift  -,  who  allured  us,  that  he  would   fave  us  from 
the  Sin-flood   of  God's  Wrath,  and  procure   unto  us  Peace  with  God. 
Wherefore  he  is  called  by  St.  P^«/,  d7«r  P^^f^.     idly.  How  the  true  Chrif- g.    ii.  14., 
tians  ought  to  be  in  their  Chriftendom,  namely,  mild  and  meek  hkeunto 
the  Nature  of  Doves,  which  are  without  Gall  j    and  therefore   is   the 
Chriftian  Church  called,  /?i)tfZ'^, 

P  p  Thirds 


ly^  0/    B  A  P  T  I  S  M. 

Vhirdy  The  Voice  of  God  the  Father  was  heard  from  Heaven,  fayln©-, 

This  is  my  beloved  Son,  ift  whom  1  am  well  f  leafed.     Thefe  "Words  were 

not  laid  for  Chrift's  Sake,  but   for   the  Sake  of  the  People  who  were 

prefent,  that  they  fhoiikl  know,  that  Jefus    of  Nazareth    was    the  Son 

of  the  Living  God.    There  v/as  hkewile  heard  at  another  Time,  a  Voice 

Jolmxii.  30.  from  Heaven  for  the  People's  Sake,    as  Chrifl  himfelf  faid,  "This  Voice 

came  not  becauje  of  me,  but  for  your  Sake.    When  Chrift  was  tranfigured 

upon  Mount  'Tabor,  then  was  alfo  this  Voice  heard,  with  an  Addition  of 

Mat.  xvu.  5.  jj^efj.  Words,  hear  ye  him.    We  muft  underflrand  thefe  Words  as  if  faid 

and  meant  here  in  his  Baptifm  •,  for,  therefore  did  God  give  this  publick 

Teftimony  of  his  Son    in  the  Prefence  of  the  People,  that  they  fhoiild 

hear  him. 

Mark  i.  11.      By   the  Evangelifts  St.  M^r,^  and  St.  L«;^^  we  find,  that  God  fpokc 

Lukeiu.  22.  tj^pfg  Words  to  the  Son,  faying.  Thou  art   my  beloved  Son.     We  can 

conclude  hereof  ;  That  God  the  Father  fpoke  firfl  to  the  Son,  and  with 

this  Voice  did  confirm  him  v^   his  minifterial  Office,    which  he  was  to 

begin   then  ;  and   he  afterwards   fpoke    to  John  and    the  People,  that 

they  fliould  hear  and  obey  this  heavenly  'ier.cher.    We  can  learn  hereof, 

ifi.   That  there  is  three  i'erfons  in  the  godly  EfTence.      The  Voice  ojp 

the  Father  was   heard   from  Hcviven  ;   rhe  Son  ftood  in   the  River,  and 

was  baptized,  and  the  Holy  Ghoft  defcendcd  like  a  Dove.     Therefore 

did  our  Saviour  command,  to  bapt'^z.^  in  the  Name  of  the  tather,  and  of 

the  Son,  and  of  the  Holy  Ghffl  -,  which  Words  are  likewifc  ufed  by  us, 

in  the  Adminiftration  of  this  holy  Covenant  of  Baptifm. 

2dly,  That  Jefus  the  Son  of  Mary,  is  the  Son  of  God  ;  and  therefore 
not  alone  true  Man  born  of  the  Virgin  Mary,  but -alfo  true  God  born  of 
the  Father  fjom  Eternity.  And  fince  the  Father  fpoke  thefe  Words  of 
Chrift  ftanding  in  his  Manhood  for  the  Eyes  of  the  People,  this  is  my 
beloved  Son  ;  then  we  can  be  convinced  thereof,  that  Chrifl  not  alone 
according  to  his  godly  Nature,  but  alfo  according  to  his  human  Nature, 
is  the  Son  of  God  through  the  perfonal  Union. 

Q^dly,  That  Chrifl  is  our  Mediator  and  Propitiator,  and  hath  reconciled 
us   unto  God.     This  we  can   conclude  thereof,  that  he  is  called  God's 
c  sxui.  22.  j^eloved  Son   in   whom  the  Father  is  well  pleafed.     David  was  a  beloved 
^an.  ix.  23.  Man,  to  whom  God  gave  this  Tefimony,  and  faid,  a  Man  after  mine  own 
^an.  X.  19.  //^^^/_   yj^g  Prophet  Daniel  is  called  by  the  Lord,  a  greatly  beloved  Man  : 
,2,  "        ^^' Benjamin  is  called,  the  beloved  of  the  Lord :  But  never  was  thefe  W-'ords 
1  Tim.  ii.  r.  faid  of  any  Man,  in  whom  I  am  well  pleafed.  Thereof  we  can  conclude, 
Adsiv.  12.   ^^^^J^fus  Chrifi  is  the  ouly  Mediator  between  God  and  Man.    Neither 
is   there  Salvation   in   any   other  -,    for  there  is  none  other  Name  under 
Heaven  given  among  Men,  whereby  wemufi  be  faved.     We  fhould  there- 
fore cleave   unto  him  by  Faith,  if  we  intend  to  be  well  pleafmg   in  the 
Heb.  xi.  6.    Sight  of  God,  Tor  without -Faith  it  is  impoffible  to  pleafc  Gcd,  as  St.  Faul 
faith. 

It 


Of    BAPTISM.  177 

It  is  comfortable  that  Jefus  is  the  beloved  Son  of  God  •,  but  more  com- 
fortable it  is,  that  God  is   wtll  plcafed  in  him  :  For  thereof  we  can  con- 
clude, that  the  Love  which  the  Father  hath  to  the  Son,  fhall  extend  to 
us,  fince  he  was  well  pleafed  in  all  whatChrrft  fufftred  for  our  Sake.  The 
Prophet  Ijoiah  faith,   //  pleajed  the  Lord  to  bruife  him^  he  hiithput  him  T^a,  liii.  10. 
to  Grief.  So  are  we  thereby  dear  Children  of  God  accepted  in  the  beloved.  ^P^*  ^'  *" 
And  fmce  the  Son  is  a  true  God   with  the  Father,  then  do  we  become  Eph.  i.  6. 
thereby  Par  Inkers  of  the  diiine  Nature.  O  !  /abundance  of  Comfort.    In  2  Pet.  i.  14. 
the  old  Day's  God  faid,  it  grieves  me,  that  I  made  Man:  But  now  faith  Gen.  vi.  6. 
he,    this  is  my  beloved   Son.      When  God    beholds  us   and    our    Sins 
according  to  the  Law,  then   fee^h   he  nothing  elfc  but  Abominations,  P^^^*  .^/^-  ^• 
but  when  he    beholds    us,    according    to    the  Gofpel    in    his    beloved  J^^^"*-  '^' 
Son,  fo  is  he  well  pleafed  in  us  for  the  Merits  of  Chrift,  The  Offerings  Gen.viii.21. 
o^  Noah  was  fo  pleafing  to  God,  that  he  faid  and  promifcd,  not  to  curfe 
the  Ground  again   any    more  ;   much   more    was  God    pleafed  with   the  Eph.  v.  2, 
Sacrifice  ot  Chrjjl,  who  gave  himfelf  for  us  an  Offering  and  a  Sacrifice  ^o 
God  for  afweet  fmelling  Savour  ;    and  was  thereby  reconcikd  with  us,  and 
accepted  us  in  the  Beloved. 

The  Well-pleafing  of  God  will  be  our  Shield  againft  the  Temptations  r^j^. 
of  Satan    and  the  Advcrfities  of  the  World,  If  God  be  for  us.,  who  can  Rom'. 
he  againfi  us  ?  For  if  ivhen  we  were  Enemies,   we  were  reconciled  to  God 
hy  the  J)eath  of  his  Son,  much  more  being  reanciled,  we  fJ:all  be  faved  by 
his  Life,  Vv  hit  would  a  Child  of  God  doubt  on  the  Frief^dfhip  and  Well- 
pleafing  of  God,  although  the  World   goeth  againft  him,  and  he  muft 
fuffer  Crofs  and  Afflidion   therein  I  Was  not  Jefus  Chrift  the  beloved 
Son  of  God  obliged  to  fuffer  and  undergo  a  great  deal  more,  and  that 
not  for  his  own,  but  for  our  Sake?  Therefore  fhould  we  not  be  feeble 
minded,  for  God  will  never  leave  oft  from  loving  his  Children,  although 
they  are  troubled  in  this  Wotld  -,.  but,  as  he  has  received  them  to  be  his 
Children  in  the  Baptifm,  fo  will  he  always  love  them  that  remain  ftedfaft 
until  their  End,  for  the  Sake  of  Jefus  Chrift  his  beloved  Son,  in  whom 
he   is  well  pleafed.     For  whcfe  fake  the  Lord Jirengthen  our  Faith^  and, 
make  us  eternally  Happy.     Amen, 


vm,3i 
V.  10, 


XXVIII.  s  E  R  M  o  n: 


J78  Of  fix   LORD'S    SUPPER. 

XXVIII.     SERMON. 

O  F 

The     lord's     SUPPER. 


The  Text,   i  Corinthians,  XL  23, — 30.  verfes. 

For  I  have  received  of  the  hu'd,  that  icUch  alfo  I  delivered  unto 
yoziy  that  the  Lord  Jefus,  the  fame  Night  in  ivhich  he  was 
betrayed^  took  Bread  :  And  when  he  had  given  Thanks^  he  brake 
it  J  and  faid^  Take^  eat,  this  is  my  Body^  which  is  broken  for  you, 
this  do  in  Remembrance  of  me.  After  the  fame  Manner  aljo  he 
took  the  Clip,  when  he  had  fupped,  faying,  This  Cup  is  the  New 
Tefiament  in  my  Blood,  this  do  ye,  as  oft  as  ye  drink  it,  in  Re- 
fnebrance  of  me  :  For  as  often  as  ye  eat  this  Bread,  and  drink 
this  Cup,  ye  do  fhcw  the  Lords  Death  till  he  come  ;  wherefore, 
whofoever  fhall  eat  this  B?  ead,  and  drink  this  Cup  of  the  Lord 
unworthily,  JJjall  be  guilty  of  the  Body  and  Blood  of  the  Lord,  But 
let  a  Man  examine  himfclf,  and  fo  let  him  eat  of  that  Bread,  and 
drink  of  that  Cup,  For  he  that  eateth  and  drinketh  Unworthily, 
eateth  and  drinketh  Damnation  to  himfclf,  not  difcerning  the 
Lord's  Body. 

Introduction. 

AS  the  Children  of  7/r^f/had,  in  the  Old  Teftament,  two  Sacraments, 
namely,  theCircumcifion,  and  thePaffover  :  So  have  weChriftians 
in  theNewTeftament,  likewife  two  Sacraments,  namely,  Baptifm, 
and  the  Communion.  Baptifm  in  the  Room  ot  the  Circumcifion,  and  the 
Communion  in  the  Room  of  the  PaiTover. 

Of    this   FafTover  Afcy^.r  giveth  a  full  Difcription  in  his  Book  called. 
Exodus,  in  XII.  Chap.     Hereof  we   fliall  fee, 

1.  Who  is  the  Inftitutor  of  this  Paflbver  •,  God,  who  fpoke  to  Mofes, 
and  fent  him  to  bring  the  Children  of  Ifrael  cut  of  Egypt,  and  who  had 
Wrought  fo  many  Miriicles,  and  who  had  anfwcred  unto  Mofes,  when 

he 


Of  the    LORD'S     SUPPER.  i79 

he  a<ked  For  his  Name,  I  am  that  lam.  None  but  God  could  inflitute  Exod.iii.  \\. 
a  Sacrament,  fince  none  elfe  but  God  could  give  the  heavenly  Things, 
which  are  concealed  in  the  Sacraments.  Therefore  God  did  order  and 
command  Mofes  and  Aaron^  how  they  lliould  A3,  in  that  holy  Office^ 
and  the  Adminiftration  thereof,  that  they  fliould  not  alter  any  Thing 
therein  ;  for  God  needed  no  Reformation  from  Men. 

2.  The  Defcription  of  the  Paflbver.  They  fhould  take  a  male  Lamb  Exod.  xii.  5 
ef  a  Tear  old  without  hkmijh,  out  from  the  Sheep  or  Goats^  and  kill  it  in  ^^^^  ^..  ^ 
the  Evening,  and  take  of  the  Blood,  and  Jlrike  it  on  the  two  fide  Pofis, 

and  on  the  upper  Door-pofi  of  the  Houfe,  wherein  they  JJjould  eat  it  :  They  Exod.  xii.  7 
fhould  not  eat  it  raw,  nor  fodden  at  all  with  Water,  hut  rofi  with  Fire,  g^^^  ^jj^ 
his  Head  with  his  Legs,  and  with  the  Purtenance  thereof  ;  neither  fhould  ^  .. 
they  break  any  Bones  thereof :  They  fhould  let  nothing  thereof  remain  until  Exo..xii.io 
the  Morning,  and  that  which  remaineth  thereof  until  the  Morning,  they  Exod. xii.  11 
fljould  burn  with  Fire  :  They  fJjould  eat  it  with  their  Loins  girded,  their  . 

Shoes  on  their  Feet,  and  their  Staff  in  their  Hand,  and  they  fhould  eat  it  in 
hajle  :  They  fhould  eat  the  Flefh  that  Night  with  unleavened  Bread  and 
with  bitter  Herbs  ;  and  //  was  the  Lord's  Pajfover. 

3.  The  Signification   of  the  Paflbver.     This  Paffover  was   a  Figure 

tnto  Chrifl,  awd    therefore  faith  the  Apoftle  Paul :  Chrift  our  Pajfover  '    °^'  ^''  "^ 
is  facrificed  for  us. 

The  Sacrament  of  the  PalTover  is  now  put  away  in  the  New  Tefta- 
ment,  fince  Chrifl  is  come  and  manifefled  in  the  Flefh,  unto  whom  all 
the  Ceremonies  of  the  Old  Teflament  were  Figures.  What  fhould  we  do 
longer  with  the  Figure,  fince  the  M after  himfelf  is  come,  and  hath 
inflituted  in  the  Room  of  the  PafTover,  the  Sacrament  of  the  Lord's 
Supper  j  wherein  he  giveth  us  his  Body  and  Blood  to  eat  and  to  drink, 
which  is  more  than  the  Paflbver  ?  What  could  the  PafTover  help  the 
Children  of  Ifrael,  if  God's  Command  had  not  been  by  it  ?  And  what 
helpeth  the  Lord's  Supper  without  a  true  Faith  thereby,  depending  alone 
on  the  Merits  of  Chrift  }  On  the  Contrary  •,  As  they  who  did  not  keep 
the  PafTover  according  to  the  Command  of  God,  fhculd  be  cut  0/ ^''^°'^- -^^'- '5 
from  Ifrael  ;  fo  do  they  likewife,  who  go  unworthily  to  the  Lord's  Sup- 
per, eat  and  drink  Damnation  to  themfelves  :  Therefore  it  can  well  and 
rightly  be  called,  an  Holy  Table.  We  wi'l  in  the  Name  of  our  blefTed 
Saviour,  difcourfe  according  to  our  Text,  of  this  holy  Sacrament,  under 
the  following  Heads. 

First,  IVhat  holy  Table  the  Communion  is. 

Second,  The  Punifhment  of  them,  who  receive  it  mworthih 

Third,  How  Men  fljould prepare  themfelves  worthily. 

Explanation-, 


i8o  Of  the    LORD'S     SUPPER. 

Explanation  of  the  Text. 
I,  What  holy  Table  the  Communion  is. 

Prov.xxiii.i.  When  thou  fit tefi  to  eat  'with  a  Ruler ^  confider  diligently  what  is  before 
thee  ;  faith  Solomon.  We  ought  to  obfcrve  thi«  Table-Rule  more  at  the 
Lord's  Table.  We  ought  to  behave  ouridves  reverently,  when  we  are 
honoured  and  admitted  to  the  Table  of  a  great  Lord,  much  more  by 
this  holy  Table  of  God  •,  who  is  Lord  of  Lord's,  and  King  ol"  King's, 

ifa.  vi.  2,      and   for    whofe  Majefty,  the  Seraphims  do  cover  their  Faces,     We   fhall 

find  the  Holinefs  of  tlie  Lord's  Table,  when  we  confider  the  following. 

I.  The  Lord   ol"   this  Table,    who    hath  inftituted   this  Sacrament, 

whereof  our  Text   fays,   /  ha^'e  received  of  the  Lord  that   which  aljo  1 

delivered  unto  you^  that  is  the  Lordjefus.     This,  Lord  is, 

F/r/?,  A  glorious  Lord.  It  is  worthobferving,  that,  when  God  would 
inilitute  a  Sacrament  either  in  the  Old  or  New  Teftament,  then  placed 
he  always  before  it  his  godly  majeftical  Title,  for  to  fliew  his  own  Power, 
and  the  Worth  and  Honour  of  the  Sacrament  ;  and  to  overcome  human 
Reafon,  who  either  fhould  oppofe,  or  aker  the  fame.    In  the  Inftitution 

Gen.xvu.  i- of  the  Circumcifion,  the  Lord  faid  to  Abraham^  J  am  the  ahnightyGod, 
In  the  InfVitutlon   of  the  FaiTovcr,  God  ufed  his  efiential  Name,  faying 

Exod.  xu.i2^^  ^j^^^^^   J  ^^  ^^^  j^^^,^^   Likewife  in  the  New  Tefiument,  whenChrift 

Mat     x"^""  ^'*^  comm.and  his  Apoftles  to  adminifter  the  Sacrament  of  Baptifm,  then 
ig.  "  "  faid  he  firft,  all  Power  is  given  unto  me  in  Heaven.,  and  in  Earth.  Chrift 

will  fhew  withth  le  Words,  that  he,  by  his  own  godlyPower,  hath  inOituted 
the  BaptiiiTJ  •,  and  no  Caufe  is  therefore  left  for  any  one  to  afl-^why,  and 
for  what  Reafon  muft  the  fame  be  adminiftred  with  Water,  and  how 
the  Floly  Ghoft  can  be  fhed  on  Men  in  the  Baptifm  with  Water.  And  of 
theSacrameiat  of  Communion,  faith  our  Text,  the  Lord  Jefus  Chriji.  The 
Apoftle  Paul  hath  regard  here  both  to  the  Perfon  and  to  the  OfHce  of 
Chrift  ;  according  to  his  Perfon  he  is  our  Lord,  and  likewife  according 
to  his  tripple  Office  of  Prieft,  Prophet  and  King.  Jefus  is  our  Lord. 

Secondly.,  True  and  Faithful.  We  may  depend  upon  his  Words,  and 
be  afTured,  that  he  will  give  us,  what  he  promifed  in  this  Sacrament, 
and  therefore  not  take  upon  ourfelves  to  alter  his  Words,  or  explain 
them  according  to  the  weak  Apprehenfion  of  human  Reafon. 

Thirdly,  Mild  and  Good.  He  thought  upon  our  Welfare,  in  the  fame 
Night  that  he  was  going  to  his  Sufferings  and  Death,  as  a  loving  Father, 
who  when  he  is  going  to  die,  is  concerned,  that  his  Children  can  and 
may  farewel  -,  for  Chrift  knew  full  well  what  Power  and  Tyranny  Satan 
would  exercife  againft  the  Faithful,  in  order  to  weaken,  andifit  waspofTible 
to  quench  their  Faith  •,  therefore  inftituted  he  this  Sacrament,  whereby 
they  could  ftrengthen  their  Faith. 
Col.  ii.  3.  Fourthly.,  The  Wifell.  For  in  hitn  are  hid  all  the  Treasures  of  Wifdom 

and  Knowledge .  Therefore  knew  he  full  well,  what  he  did  and  faid,  when 
he  inftituted  this  Sacrament.  There  isalfo  no  Need  for  any  one  to  lend  to 

Chrift, 


Of  the    LORD'S     SUPPER.  i8i 

Chrift,  any  of  human  Wifdom,  or  to  alter  his  Words  either  with  taking 
*■  from  it,  or  adding  to  it. 

The  fame  Night  in  which  he  was  betrayed,  he  inftituted  this  Sacrament 
after  he  had  eat  the  Paflbver  with  his  Difciples.  The  Evan^elift  St  John  ... 

faith,  he  ri fed  from  Supper  and  laid  afide  his  Garment^  and  took  a  Tewel,  ^  ^"'  '^' 
and  girded  himfelf  in  order  to  vva!"h  the  Difciples  Feet :  And  after  wafliing 
their  Feet,  then  took  he  the  Bread  that  was  on  the  Table,  and  the  Cup, 
and  inftituted  alfo  this  Communion,  which  therefore  is  called  the  Lord's 
Supper  •,  bccaufe  the  fame  is  inftituted  of  the  Lord,  and  we  receive  in 
the  fame  his  Body  and  Blood. 

We  are  therefore  not  bound  to  adminifter  this  Sacrament  at  Night  : 
No,  for  the  Time  is  not  fixed,  or  abfolutely  mentioned  or  commanded, 
as  it  was  in  the  Old  Teftament  with  the  PafTover.  The  old  Fathers  have 
rather  chofen  hereto  the  Morning  Time,  becaufe  Men  are  then  fober  and 
alfo  more  apt  to  godly  Thoughts  and  ftncere  Devotion  :  But,  fince  it 
hath  pleafcd  Chrift,  to  inftitute  this  Sacrament  in  the  Night,  we  can  make 
thefe  Meditations:  i.  That  he  did  put  away  the  Old  Teftament,  ^^^"^•^- 
which  is  compared  by  the  Night,  and  did  inftitute  the  New,  which  is 
compared  to  the  Day.  2.  That  this  Teftament  fliould  be  kept  and 
adminiftred  according  to  his  Inftitution,  fince  this  was  the  laft  Night  of  his 
vifible  living  on  Earth,  when  he  gave  this  his  laft  Will  and  Teftament. 
3.  T*hat  as  there  is  Darknefs  in  the  Night,  fo  is  there  likewife  Darknefs 
and  Ignorance  in  our  human  Reafon,  concerning  the  Apprehenfion  of  the 
high  Myftery  of  this  Sacrament :  And  he  that  will  come  to  a  true  Senfe 
of  the  fame,  muft  not  follow  his  own  Reafon,  but  captivate  his  Reafon 
under  the  Obedience  of  Faith,  and  in  Simplicity  cleave  to  the  Words  of 
Chrift.  4.  That  we  were  under  the  dark  Power  of  Satan  •,  but  Chrift  hath,, 
by  the  Blood  of  his  Covenant  freed  us,  and  turned  us  from  Darknefs  to  A6lsxxvi.i8, 
Light,  and  from  the  Power  of  Satan  unto  God.,  ^nd  hath  made  us  Partakers  ^^^-  ^-  ^^• 
of  the  Inheritance  of  the  Saints  in  Light. 

2.  What  is  brought  forth  on  this  Table  of  the  Lord  ?  Bread  and  Wine, 
and  therewith  the  Body  and  Blood  of  Chrift.  The  Bread  and  the  Wine, 
which  are  earthly,  and  the  outward  Things,  we  can  fee  ;  but  the  Body 
and  Blood  of  Chrift,  which  are  heavenly,  and  the  Inward,  we  cannot  fee. 
The  Bread  muft  be  natural  Bread,  baked  and  made  of  Flour  and  Water, 
either  with  or  without  Leaven  ;  The  Wine  muft  be  natural  Juice  of 
Grapes,  either  red  or  white.  The  old  Fathers  have  given  feveral  Reafons, 
why  Chrift  hath  inftituted  this  Sacrament  under  Bread  and  Wine  :  For, 
although  his  own  Free-Will  and  Plcafure  was  the  moft  principal 
Reafon  hereto,  yet  fince  Chrift  was  the  eternal  Wifdom  of  God,  it  cannot 
be  doubted,  but  that  he  hath  through,  and  for  particular  Confiderations, 
chofvH  Bread  and  Wine  for  tlie  Adminiftration  of  this  holy  Sacrament. 
The  Reafons  we  have,  and  can  fuppofe  therefor,  arc  the  following, 

Firft,  In  Order  to   fulfil  the  Figures  of  the  Old  Teftament..      Meh  Gen.xiv.i?; 
chizedeck.  King  <?/ Salem,  and  Priejl  of  the  Moft  High  God,  brought  forth 

Bread 


i82:  0/   the    LORD'S     SUPPER. 

Bread  and  Wine  to  Abraham  and  his  Soldiers.  When  we,  as  fpiritoal 
Soldiers,  have  been  in  Battle  with  our  fpiritual  Enemies,  then  refrefhcth 
us,  Jefus  Chriftthe  King  of  Righteoufnefs,  with  his  Body  and  Blood  in 
this  Sacrament,  under  Bread  and  Wine  -,  and  flrengthens  us  further  to 
war  and  withftand  all  our  fpiritual  Enemies,  and  their  Temptations,  by 
the  Power  of  the  Holy  Ghoft. 

Secondly^  On  Account  of  the  continual  Ufe  of  Bread  and  Wine.  Among 
all  Eatables  none  is  more  common  than  Bread,  and  likewife  among 
rial.  CIV.  15.  Ljq^Qj-g^  none  than  Wine.  Wherefore  the  Pfalmift  faith,  Wine  maketh 
glad  the  Heart  of  Man,  and  Bread  Jirengthneth  Man^s  Heart :  There- 
fore hath  Chrift  chofen  to  give  us  his  Body  and  Blood  by  thefe  Means, 
that  we  thereby,  could  be  made  Partakers  of  what  is  immortal  and 
fupernatural. 

Thirdly^  For  to  unite  himfelf  with  us.  Nothing  is  nearer  unto  Chrift, 
than  his  Body  and  Blood  ;  and  nothing  is  nearer  unto  us  than  what  we 
eat  and  drink  :  Therefore  Chrifl  would  ufe  Bread  and  Wine,  for  the 
afTuring  us  of  the  fpiritual  Union  between  him  and  us. 

Fourthly,   For   the  Remembrance  of  Love.     As  of  many  Grains  is 

made  one  Bread,  and  of  many  Grapes  one  Wine  -,  fo  are  we  all  fed   in 

the  Lord's  Supper  with  one  Body  and  Blood,  and  are  all  Partakers  of 

om.  xii  4.  jj^^^  ^^^  Bread,  for  to    be  one   fpiritual  Body  in  Chriji,  and  every  one 

1  Cor.  X.  17.  }^embers  one  of  another.    Whereof  St.  Paul  faith,  for  we  being  r/iany  are 

one  Bread  and  one  Body,  for  we  are  all  Partakers  of  that  one  Bread. 

Fifthly,  For  a  perfe6t  Nourifhment.  We  need  for  the  Support  of  our 
Bodies,  Food  and  Drink;  whereof  Bread  and  Wine  are  the.moft. 
Principal  :  Chrift  would  acquaint  us,  with  the  Bread  and  WineJn  the 
Lord's  Supper,  that  he  giveth  us  there  a  pertedl  Nourifhment  for  our 
Souls ;  for  as  he  tookonFlefh  and  Blood  for  our  Sake,  and  was  facrificed 
on  the  Crofs,  fo  hath  he  likewife  freed  us,  with  thq  giving  of  his  Body, 
and  fhedding  of  his  Blood,  from  the  eternal  Death. 

Under  thefe  two  vifible  and  earthly  Things  Bread -and  Wine,  lay 
concealed  tVv'o  invifible,  heavenly  Things,  the  Body  and  Blood  of  Chrifl  : 
Under  Bread,  the  Body,  and  under  Wine,  the  Blood  of  Chrifl.  That  the 
Body  and  Blood  of  Chrifl  are  prefent  and  given  in  the  Lord's  Supper, 
we  can  prove, 

Firfl,  By  the  Inflitution  of  this  Sacrament,  i.  What  is  given  to  eat 
and  to  drink  in  this  Sacrament,  mull  abfolutely  be  prefent  :  Now  it  is 
not  alone  the  Bread  and  Wine  which  we  fee  given,  but  alfo  the  Body  and 
Blood  of  Chrift,  which  we  cannot  fee,  except  with  the  Eyes  of  our 
Exod.xxiv.8  Faith,  according  to  the  Words -of  Chrift,  Ihis  is  my  Body,  This  is  my  Blood. 
Heb.  ix,  12.  Thereof  follows,  that  tli£  Body  and  Blood  of  Chrift  is  prefent.  2.  The 
Blood  wherewith  a  Teftamentis  fealed  and  confirmed,  muft  be  prefent." 
The  Old  Teftament  was  confirmed  witii  the  Blood  of  the  Sacrifices, 
which  was  prefent  ;  The  New  Teftament  is  confirmed  with  the  Blood  of 

Chrift, 


Of  the    LORD'S     SUPPER.  183 

Chrift,  and  it  mull  therefore  be  prefent.  3.  The  fame  Body  and  Blood 
which  Chriil  gave  in  Death  for  us  on  the  Crofs,  is  prefent  in  the  Lord's 
Supper  :  For  of  the  Bread  Chrift  faid,  1^'hh  is  my  Body,  which  is  broken 
for  you  ;  and  of  the  Wine  faid  he,  'H his  is  my  Blood,  which  isfljedforyou. 
Now  there  was  no  figured  nor  fignified  Body  crucified,  neither  fignified 
Blood  fhed  on  the  Crofs,  but  the  very  and  true  Body  and  Blood  of  Chrift 
was  crucified  and  fhed  :  therefore  muft  the  Body  and  Blood  of  Chrift  be 
prefent  in  the  Lord's  Supper,  and  not  a  Signification  or  Token  thereof, 
4.  The  New  Teftament  is  not  a  Shadow  of  things  to  come,  but  the  Body  ^°^-  "•  '/• 
is  of  Chrifi.  The  Lord's  Supper  is  the  Sacrament  of  the  New  Tefta- 
ment ;  therefore  is  the  fame  not  a  Shadow  nor  Signification  of  the  Body 
and  Blood  of  Chrift,  but  the  Body  and  Blood  itfelf.  If  Chrift  had 
inftituted  this  Sacrament  of  the  Lord's  Supper,  under  a  Shadow,  that  the 
Bread  ftiould  but  fignify  his  Body,  and  the  Wine  his  Blood,  fo  that 
they  fhould  not  be  prefent  •,  then  needed  he  not  to  put  away  the  PafT- 
over,  fince  the  killing,  roafting,  and  eating  thereof ,  the  ftriking  of 
Blood  on  the  Pofts  ot  the  Door,  and  all  thv:;  Ceremonies  thereof,  were  a 
plainer  Shadow  and  Signification  of  the  Sufferings  and  Death  of  Chrift, 
than  B«;ead  and  Wine'in  the  Lord's  Supper.  5.  Jefus  Chrift  calleth  in 
the  Inftitution,  the  blefTed  Cup,  the Nezv^efidmcnt  in  my  Blood,  "^hich  is  j^^y^Qxxii.z^ 
fjed  foryou.  Did  we  now  receive  Wine  alone  of  this  Cup,  then  could  the 
fame  not  be  called,  the  New  'Tefiament,  fince  the  fame  is  not  confirmed 
with  Wine,  but  with  the  Blood  of  Chrift,  which  then  certainly  muft  be 
prefent.  <« 

Second,  By  the  Words  of  the  Apoftle  Paul,  'The  Cup  of  Bkjfing,  which  i  Cor.  .x.  15. 
we  blefs,  is  it  not  the  Communion  of  the  Blood  of  Chrijl  ?  The  Br'ead, 
which  we  break,  is  it  not  the  Communion  of  thfi^Rody  of  Chrijl  ?  If  then 
the  blefTed  Bread  be  the  Communion  of  the  Body  or  Chrift,  and  the  blefled 
Cup  the  Communion  of  the  Blood  of  Chrifi,  then  muft  certainly  the 
Body  and  Blood  of  Chrift  be  prefent  in  the  Lord's  Supper.  Was  the 
Body  and  Blood  of  Chrift,  as  far  from  the  blelTed  Bread  and  Wine,  as 
Heaven  is  from  Earth,  according  to  the  wrong  Opinion  of  fome,  then 
could  the  BlefTed  Bread  and  Wine  not  be  the  Communion  of  the  Body 
and  Blood  of  Chrift,  but  the  Apoftle  would  have  called  it,  the  Sign 
or  Token  of  the  Body  and  Blood  of  Chrift. 

What  Communion  this  is,  or  how  it  can  be,  we  cannot  apprehend  ; 
but  we  muft  be  fatisfied  with  the  Words  of  Chrift,  and  believe  him  : 
The  Bread  is  not  altered,  tranfubftantiated  or  turned  into  the  Body  of 
Chrift,  neither  the  Wine  into  the  Blood  of  Chrift  ;  for  the  Apoftle  Paul 
calleth  the  Bread,  Bread,  and  the  Wine  calleth  he  IFine,  even  after  the 
BlefTing,  though  there  becometh  a  Communion  between  the  Bread  and 
the  Body  of  Chrift,  and  the  Wine  and  the  Blood  of  Chrift  :  So,thar> 
when  we  eat  the  Bread,  we  do  eat  the  Body  of  Chrift,  and  when  we 
drink  the  Wine,   we  do  drink  the  Blood  of  Chrift,  in  a  fpiritual  and 

Q^<\  facran'iental 


iS4  Of  the   LORD'S     SUPPER. 

facramental  Way,  which  we  cannot  underftand  or  apprehend;  Therefore 

-we  fliall  let  it  remain  by  the  Words  of  Chrift,  and  put  our  whole  Confi- 
Eph.  lii.  20.  denceinhim,/Fi?«/j<?^/^  to  do  exceeding  abundantly  o'bove  all  that  we  think. 
I  John  V.  6.      ^hird^  Of  the  Confirmation  of  the  Apoftle  St.  John.  This  is  he  that 

came  by  Water  and  Blood.,  even  Jefus  Chrifi^  not  by  Water  only^  but  by  Water 
I  John  V.  7.  and  Blood  \  and  it  is  the  Spirit^  that  beareth  Witnejs^  becauje  the  Spirit  is 

Truth :  For  there  are  three  that  bear  Record  in  Heaven,  the  Father^  the 

1  John  V.  8.  i^ord,  and  the  Holy  Ghoft,  and  thcfe  three  are  one  :  And  there  are  three  that 

hear  Witnefs  in  Earth.,  the  Spirit^  the  Water,  and  the  Blood,  and  thefe 
three  agree  in  one.  By  the  Spirit  isunderftood,  the  minifterial  Office,  and 

2  Cor.  iii.  S.  therefor^  called,  the  Minijlration  of  the  Spirit.  By  the  Water  is  under- 

ftood  the  Sacrament  of  Baptifm,  and  by  the  Blood  the  Sacrament  of  the 
Lord's  Supper.  Of  thefe  Words  we  can  make  fuch  Conclufion,  that  what 
Cometh  to  us  by  Chrift,  and  beareth  Witnefs  in  Earth,  muft  abfokitely 
be  prefent  :  Now  Chrift  cometh  to  us  by  his  Blood,  and  beareth  Witnefs 
of  the  fame,  therefore  muft  it  be  prefent. 

q.  The  holy  Ceremonies  which  Chrift  ufeth  here,  are, 
Firfi,  The  Confecration.  He  totk  the  Bread  and  ?ave  Thanks  :  After 
Markxiv.  22  ^^'^^  ^^^^  Manner  he  took  the  Cup  and  gave  Thanks.  In  this  Thankfgiving 
hath  Chrift  thanked  his  heavenly  Father,  who  had  given  unto  him  Power 
and  Authority  to  inftitute  this  holy  Sacrament ;  and  alfo  for  the  Work  of 
our  Redemption,  that  God  would  be  fo  gracious  and  bountiful  to  us 
poor  Sinners,  as  not  to  fpare  his  own  beloved  Son,  but  fend  him  in  the 
cm.  V111.32  -^Qj-jjj^  ^^^  delivfred  him  up  for  us  all,  to  fave  and  free  us  from  the 
Power  of  Satan.  The  Jd-wj  had  a  Cuftom,  that  after  the  eating  of  the 
Paflbver,  they  took  a  Cup,  and  drank  thereof,  giving  Thanks  unto 
their  heavenly  Father,  ^r  their  Deliverance  from  the  Bondage  in  Egypt. 
When  we  ourfelves  ufe  the  Sacrament,  or  fee  others  ufe  it,  we  fhould 
then  give  Thanks  unto  God  for  this  gracious  Work  of  Redemption, 
which  Chrift  hath  procured  for  us  with  his  Suffering  and  Death  :  Where- 
fore the  Apoftle  Paul  admoniftieth,  as  often  as  ye  eat  this  Bread,  and 
drink  this  Cup,  ye  do  JJjew  the  Lord's  Death  till  he  come.  And  by  this 
Thankfgiving  did  Chrift  feparatethis  Bread  and  Wine  from  all  worldly 
Ufe,  and  made  it  alfo  a  holy  Means  for  the  Diftribution  of  his  Body  and 
Blood:  for  this  Blefling  and  Thankfgiving  did  notconfift  in  bare  Words, 
but  had  a  godly  Power  in  them,  as  well  for  the  prefent  Time,  as  tor 
the  Time  to  come. 

Secondly,  The  Diftribution.  He  brake  it,  and  gave  it.  That  Chrift  did 
break  the  Bread  was  to  make  it  more  apt  to  be  diftributed,  fince  the 
Jews  did  make  broad  thin  Cakes  for  to  eat  with  the  PafTover  ;  and  this 
Sort  of  Bread  was  on  the  Table,  whereof  Chrift  took.  But  fince  the 
breaking  of  the  Bread  is  not  an  elfential  Part  of  the  Sacrament,  but  alone 
a  Preparation  for  the  Diftribution,  fo  it  is  left  to  Chriftian  Freedom, 
either  to  break  or  not  :  Therefore  if  it  is  broken,  or  feparated  before^  in 
convenient  Parts,  for  the  Piftribution  ;  what  needeth  then  the  breaking 
thereof.''  Thirdly, 


Of  the    LORD'S     SUPPER.  185 

"Thirdly^  The  Reception  thereof :  ^ake,  "Whether  the  Communicant 
rcceiveth  the  Sacrament,  with  his  Hand,  or  his  Mouth  out  of  the  Minifters 
Hand,  is  all  one,  and  even  alike  ;  for  the  Word,  take^  is  ufcd  as  well  in 
regard  to  the  Mouth,  as  to  the  Hand;  and  it  is  hkewifc  aChriftian  Freedom. 

Fourthly^  The  Eating  and  Drinking.  Eat^  this  is  my  Body  •,  drink,  this 
is  my  Blood.  There  are  three  Sorts  ot  eating  and  drinking,  i.  A  natural 
eating,  which  we  muft  all  do,  for  the  Support  of  our  Bodies,  2.  Spi- 
ritual eating :  This  is  alone  through  Faith,  whereof  our  Saviour  fpeaketh 
by  the  Evangelift  St.  7^?^^/,  the  fixth  Chapter.  3.  Sacramental  eating 
and  drinking,  as  here  in  the  Lord's  Supper.  This  Myftery  is  too  high 
for  theApprehenfion  of  human  Reafon,  and  therefore  we  muft  believe  the 
"Words  as  they  are  faid  and  fpoken. 

4.  TheGuefls  were  the  Difciples  of  Chrift.  As  they  who  were' not 
circumcifed,  were  forbidden  to  eat  the  PafTover  in  the  Old  Teftament  ; 
fo  muft  they  who  are  not  baptized,  not  be  admitted  to  the  Lord's  Supper. 
It  muft  be  a  Difciple  of  Chrift,  who  knowcth  what  it  is  to  examine  him- 
felf;  Though,  as  there  was  amongthetwelve  Apoftles  one  Traitor,  Judas 
Jfcariot,  who  likevvife  received  the  Body  and  Bood  of  Chrift,  but  to  his 
own  Damnation  ^  fo  do  we  likewife  find  many  unworthy  Guefts,  who 
receive  this  Sacrament  with  their  Mouth,  but  they  eat  and  drink  Damna- 
tion to  themfelves, 

5.  The  Benefit  which  they,  who  receive  it  worthily,  have,  are  the 
following. 

Firjl,  The  Remiffion  of  Sin,  and  the  ftrengthening  of  the  Faith.  If 
the  Body  and  Blood  of  Chrift,  which  is  become  a  Sacrifice  and  Ranfom 
for  our  Sins,  be  eat  and  drank  in  the  Lord's  Supper  -jfo  can  they  who  arc 
worthily  prepared  with  a  true  Faith,  be  affured  that  they  have  Part  in 
all  what  Chrift  hath  procured  with  his  Death  and  Sufferings,  namely, 
the  RemilTion  of  Sins,  the  Grace  of  God,  and  the  eternal  Life.  Thereof 
Chrift  affured  Us  with  thefe  Words,  This  is  my  Body,  this  is  my  Bloody 
which  is  Jljcd  for  the  Rsmijfion  of  Sins. 

Secondly,  Union  with  Chrift.  Since  nothing  is  nearer  unto  Chrift  than 
his  Body  and  Blood,  and  nothing  is  nearer  unto  us,  than  what  we  eat 
and  drink  ;  fo  we  can  conclude  thereof,  that  Chrift  would  unite  himfelf 
with  us  in  the  neareft  Manner,  as  the  Branch  is  to  the  Vine,  whereof 
he  draws  Power  and  Strength  to  grow  and  become  Fruitful  :  And  fincc 
the  Body  and  Blood  of  Chrift  is  quickening,  and  filled  with  heavenly 
Gifts,  fo  have  we  therein  the  true  Fountain  of  Life  ;  whereof  we  can 
draw  the  fpii-itualLife  here,  in  Grace  -,  and  hereafter,  in  Glory  evcrUfting. 
Which  is. 

Thirdly,  The  eternal  Life.  Where  true  Faith  is,  there  is  the  Remif- 
fion of  Sins,  Life  and  Happinefs :  For  where  ever  tl  c  RemiflTion  of  Sins  is, 
there  is  Life  and  Happinefs  everlafting  indeed. 

II.  We  have  to  difcourfe  of  the  Punifliment  of  them  who  receive 
the  Sacrament  of  the  Lord's  Supper  unworthily,  ^ 

O  q  2  '  Although 


iS6  Oj    iie    LORD'S     SUPPER. 

Although  they  all  receive  the  Body  and  Blood  of  Chrift,  yet  they  have 
not  alike  Benefit  thereof;  for  they  who  receive  it  worthily,  have  the 
Remiflion  of  Sins,  Life,  and  everlafting  Happinefs ;  but  they,  who  eat 
and  drink  unworthily^  they  eat  and  Shrink  Damnation  to  thcmfehes,  not 
dijcerning  the  Lcrd*s  Body. 

Here  we  muft  overlook,  v^'ho  are  unworthy  Guefts,  and  what  maketh 
them  unworthy,  fo   that  they  have  Damnation  by  this  Sacrament. 

Not  them  of  little  Faith  -,  for  a  little  Faith  is  alfo  Faith,  and  God  hath 

ira.  xhi.  3.    niQ{]-  Q^YQ  for  them  ofhttle  Faith.     He  hath  promifed,  that  he  will  not 

Ezek  xxxiv  ^^^^^  ^  bruifed  Reed^  nor  quench  the  fmoking  Flax.    He  hah  faid,  that 

16.  he   will  gather  the  Lambs  with   his  Arms,  and  carry  them  in  his  Bofcm, 

and  will  bind  up    that  which  was  broken,  and  Jlrengthen  that  which  was 

fick.     Therefore  hath  Chrift  inftituted  this  Sacrament,  that  they  of  little 

Faith  could  be  ftrengthened  thereby  -,  hke  the  preaching  of  the  Gofpel, 

which  flirsup,  nourifhes  and  confirms  our  Faith.  All  they  of  httle  F'aith, 

fhould   obferve   thefe  Means,   and    ufe  them  rightly,  for  they   are  the 

Breads,  whereof  Faith  draweth  Strength  and  Nourifhment. 

But  the  unworthy  Guefts,  are  the  unrepenting  hardned  Sinners,  who  do 
not  know  their  Sins,  much  lefs  are  grieved  over  them  •,  but  live  in  all 
Manner  of  Wickednefs,  Abominations,  FJatred  and  Security,  have  no 
Faith,  neither  a  Chriftian  Purpofe  of  bettering  their  Life  :  Itfuch  fhould 
go  to  the  Lord's  Supper,  they  eat  and  drink  unworthily,  and  they  mufb 
exped:  great  Puniflimenr,  for  they  make  themfelves  guilty  thereby, 

I.  Of  the  Bedy  and  Blood  of  the  Lord.  He  commjits  a  great  Crime  againfl: 

the  divine  Majefly  of  God,    and   lofeth    thereby  his   eternal  Welfare  ; 

Like   one  who  attempts  to   lay  violent  Hands  on  a  Royal  Diadem,  or 

commiteth,    crimen  lafa  Majeflatis,  is  liable  to  forteit  all  his  Eftate. 

Heb,  X.  27.      2.  To  Judgment.   For  them    remaineth  a  certain  fearful  Looking  for 

John  iii.  18  Judgment,  and  fiery  Indignation^  which  /Jo all  devour  them  ;    for  he  that 

Zcck.xn.ic  believeth  not,    is  condemned  already  :  They  bear  their  own  judgment  in 

their  Bofom,  and  at  the  laft  Day  they  fliall  receive  and  find  the  Execu- 

Rcv.  i.  7.     tion  of  this  Judgment,  'when  they  ^all  look  upon  him,  whom  they   have 

pierced, 

3.  To  all  temporal  PuniOiment,  which  are  a  Chaftifement  to  all  re- 
penting Sinners,  but  a  Punifhment  to  all  unrepenting  •,  and  if  they  do 
not  convert  by  Times,  they  muft  expect  a  greater  and  more  fevere 
Punifhment;     The  Reafon  of  this  is,  that 

Firfl,  They  difcern  not  the  Lord's  Body.  They  do  not  confider,  that 
Col.  ii.  9.  they  receive  the  Body  of  Chrift,  in  whom  dwelleth  all  the  Fulnefs  of  the 
John  i.  29.  Godhead  bodily  :  The  Body,  which  taketh  away  the  Sins  of  the  World. 
The  Things  which  God  hath  fandified.  Men  muft  hkewife  keep  holy  : 
What  is  more  holy  than  the  Body  of  the  Lord  ?  This  difcerning  of  the 
Lord's  Body,  is  not  underftood  by  them,  who  go  to  the  Lord's  Supper 
only  through  Cuftom,  or  for  Ceremony  fake. 

%  $econMy 


C/  MILORD'S     SUPPER.  i?7 

Secondly^  ^hey  eat  and  drink  univorthily  ;  and  thereby  become  guilty 
of  the  Body  and  Blood  of  the  Lord.  Judas  and  the  Crucificrs  of  Chrift 
became  guilty  of  the  Body  and  Blood  of  the  Lord:  Tlie  Firft,  in  betraying 
him  with  a  Kifs  ;  and  the  others,  in  crucifying  him,  and  fhedding  his 
innocent  Blood,  though  to  no  Benefit  for  themielves :  So  do  they,  become 
guilty  of  the  Body  and  Blood  of  the  Lord^  who  eat  and  drink  univorthily, 
for  in  fo  doing  is  fhedding  the  Lord's  Blood  on  a  New.  As  they 
who  peirced  the  Side  of  Chrift,  did  not  do  it  with  an  Intent  to  drink  his 
Blood,  but  only  to  fhed  it  on  the  Ground  ;  fo  do  they,  who  eat  and 
drink  unworthily^  fhed  the  Blood  of  Chrifl  to  no  Purpofc,  but  they 
rather  trample  the  Blood  of  the  Covenant  under  their  Feet. 

III.  We  have  to  difcourfe  of,  how  Men  fhould  prepare  thcmfelves 
worthily. 

Since  it  is  fo  dangerous  to  go  unworthily  to  the  Lord's  Supper,  then 
letusbe  more  careful,  and  examine  and  prepare  ourfelves  worthily  thereto, 
that  we  may  not  cat  and  drink  to  our  eternal  Damnation,  which  otherwife 
would  be  to  our  eternal  Salvation.     A  worthy  Preparation  con fifts  in, 

I.  Examining  ourfelves.  The  Apoflle  P^«/ faith,  let  a  Man  examine 
himfelf ;  that  is,  let  him  go  into  his  own  Confcience,  and  call  himlelf  to 
an  Account,  and  fearch  all  his  Adions  and  Doings,  and 

Firfl,  Make  this  Queflion  to  himfelf:  Doflthou  know,  and  underfland, 
that  thou  hafl  finned,  and  thereby  provoked  God  to  Wrath  .''  There  are 
many  who  do  not  know  their  Sins,  nor  the  Greatnefs  of  them  ;  Of  fuch 
Solomon  faith,  there  is  ft  Generation^  that  are  pure  in  their  own  Eyes,  Prov.  x^x.ii 
and  yet  is  not  wafhed  from  their  Filthinefs,  Thefe  fhould  take  the  Glafs 
of  the  Law  before  them,  and  behold  themfelves,  and  they  would  fee 
the  Stains  in  the  Face  of  their  Soul  and  Confcience  :  The  Ten  Command- 
ments, fhould  be  the  Touch-Stone  whereby  they  fhould  try  their  Hearts, 
and  meditate  upon,  how  often  they  have  tranfgrefTed  every  one  of  them 
with  Thoughts,  Words  or  Deeds.     Thereupon  fhould  follow, 

Secondly^  A  fincere  Contrition  of  Heart  and  Grief  over,  as  well  what 
Evil  we  have  committed,  as  what  Good  we  have  omitted  :  Herein  the 
following  Example  of  the  Prophet  Daniel,  who  faith,  I  fet  my  Face  unto  jjan.  ix.  ",4. 
the  Lord  God,  tofeek  by  Prayer  and  Supplication,  and  with  Fafiing,  and 
I  prayed  unto  the  Lord  my  God,  and  made  Confejfion.  If  we  are  not  able 
of  ourfelves  to  utter  ourfelves  before  God,  then  we  mayufethe  VI,  XXXII, 
XXXVIII,  LI,  CII,  CXXX,  and  CXLIII,  P/^/wj  of  King  D^wV, 
which  are  very  proper  and  ferviceable  on  luch  Occafions. 

Thirdly,  This  Contrition  of  Heart  fhould  be  joined  with  a  true  Faith 
in  Chrift,  and  a  fincere  believing  in  his  Words  :  For,  fince  the  Apoflle 
Taul  requireth,  that  Men  fljould  difcern  the  Lord's  Body,  fo  fhould  we 
look  upon  this  Sacrament  to  be  a  heavenly  Meal,  wherein  Chrift  is  pre- 
fent,  and  feeds  us  with  his  Body  and  Blood  under  Bread,  and  Wine  ;  that  he, 
by  this  precious  Pledge  for  our  Redemption,  might  confirm  in  our  Hearts 

his 


i88  O/-  /Z'^   LORD'S     SUPPER. 

his  gracious  Promife  concerning  the  Remiflion  of  our  Sins,  and  thereby 
llrengthen  our  Faith.  This  a  Communicant  muft  believe,  and  not  alone 
be  affured  of,  that  the  Body  and  Blood  of  Chrifl  is  prefent,  but  alfo, 
that  he  is  made  a  Partaker  of  all  the  Benefits  which  Chrift  hath  procured 
with  his  Death  and  Sufferings,  according  to  the  Words  of  Chrift,  this  is 
my  Body,  which  is  given  for  you  \  this  is  my  Blood,  which  is  Jhed  for 
you.  He  that  believeth  thefe  Words  with  a  true  Faith  is  worthy  and  well 
prepared,  for  he  hath  what  thefe  Words  promife,  namely,  theRemiffion 
of  Sins  ;  But  whofoever  does  not  believe,  or  doubts  about  them,  he  is 
unworthy  and  unprepared,  becaufe  the  Word,  for  you ^  requires  abfolutely 
a  Heart  that  believeth.  The  Apoftle  PauHdinhyJoe  that  doubteth,  is  damned 
if  he  eat,  becaufe  he  eatsth  not  of  Faith, for  whatfoever  is  not  of  Faith,  is  Sin. 
2.  Shewing  the  Lor d^s  Death.  Hereof  fhineth  forth  his  abundant  Love, 
that  he  gave  himfelf  in  Death  for  us,  whereby  we  are  ftrengthned  in  our 
Faith,  that  we  can  expe6t  from  God  forChrid's  Sake  all  Good;  and  be 

jR.om.  V.  lo.  affured  of,  that  fince  we  are  reconciled  unto  God  by  the  Death  of  his  Son, 
when  we  were  Enemies,  much  moae  being  reconciled  we  floould  be  faved  by 
his  Life.  Thereby  we  are  encouraged  to  mortify  Sin  ;  that,  as  Chrifl  died 

2  Cor.  V.  15.  ^°^  ^^"9  ^^  fhould  we  die  from  Sin,  and  live  unto  him  which  died  for  us, 
and  rofe  again.  To  floe w  the  Lord's  Death,  fignifieth  hkewife,  to  praife 
and  thank  him  for  his  Death  and  Sufferings,  which  he  underwent  for  our 

1  Pet.  ii.  24.  Sal^e:  which  fhould  be  done  not  alone  with  our  Mouth,  but  ajfo  with  our 
Adions  ;  that  we  being  dead  to  Sin  do  live  unto  Righteoujnejs  :  For  thereby 
we  do  fliew  that  we  have  always  the  Death  and  Sufferings  of  the  Lord  in 
our  Thoughts  and  Meditations.  This  is  the  Meaning  of  our  Saviour 
when  he  faith,  this  do  in  Remembrance  of  me. 

9,  Brothejly  Reconciliation  with  our  Neighbour.  He  that  rightly  confi^ 
dereth  the  Death  of  Chrift,  ihall  find  that  he,  thro*  Love,  hath  forgiven  us 
all  our  Sins,  and  gave  his  Life  in  Death  for  us  ;  therefore  it  is  juft,  that  we 
fhould  forgive  our  Brothers  their  Trefpaffes.   What  are  the  hundred  Pence, 

Mark  xi.  25.  which  our  Neighbours  owes  us,  to  be  compared  to  t\\Q  ten  thoufand 
'Talents,  which  we  owe  to  God  }  And  yet  heforgiveth  us,  when  we  fin^ 
cerely  crave  his  Pardon  and  Forgivenefs  •-  Our  Saviour  faith,  when  ye 
fiand  fraying,  forgive,  if  ye  have  ought  againft  any,  that  your  Father 
alfo,  which  is  in  Heaven,  may  forgive  you  your  Trefpaffes. 

This  fhould  we  do  not  alone  now  and  then,  or  as  often  as  we  intend  to 

Mat,  X.  22.  go  to  the  Lord's  Supper,  but  every  Day,  as  long  as  we  live,  until  he 
Cometh  either  by  Death  or  Judgment  :  He  that  endureth  to  the  EndfJoall 
he  faved.  It  is  not  enough  to  begin  well,  but  we  fhould  alfo  end  well  ; 
This  crowneth  our  Adtion,  and  bringeth  us  to  an  happy  End. 

God  enlighten  by  the  Holy  Spirit,  the  Hearts  of  them  who  will  receive  the 
Lord's  Supper,  that  they  may  knozv  and  undcrfland  their  ownUnwor  thine fs, 
the  Grace  of  God,  and  the  Love  ofjefus  Chriji  •,  and  thereof  be  ftrengthned 
in  their  Faith,  and  at  laft  receive  the  End  of  their  Faith,  even  the  Salvation 
of  their  Souls,  for  the  Sake  of  Jefus  Chrift  our  bleffed  Lord  and  Saviour. 
Am£n.  XXIX.     SERMON 


0/    PR  AVER.  189 


Ml, 

XXIX.     SERMON. 

O    F 

PR      A     Y     E     R. 


The  Text,  Psalms  L.   15,  ver. 

Call  upon  me  hi  the  Day  of  Trouble  -,  I  will  deliver  thee^  and  thou 

JJjall  glorify  me, 

I    NTRODUCTION. 

THERE  is  nothing  in  Religion  more  needful  than  to  pray,  and 
there  is  nothing  we  are  more  unwilling  to  do  than  the  fame  j  and 
even,  when  we  come  thereto,  how  cold  and  lukewarm  are  we  ? 
We  need  therefore  well  to  obferve  the  Words  of  the  Apoftle  Paul  in  his 
I  Epiftle  to  his  beloved  'Timothy,  the  II.  Chapter,  the  three  firft  Verfes, 
/  exhort  therefore,  that  firft  of  all  Supplications,  Prayers,  Interceffions^ 
and  giving  of  Thanks,  be  made  for  all  Men  :  For  Kings,  and  all  that  are 
in  Authority,  that  we  may  lead  a  quiet  and  peaceable  Life  in  all  Godlinefs 
and  Honefly  :  For  that  is  good  and  acceptable  in  the  Sight  of  God  our 
Saviour. 

In  thcfe  Words  we  have,      i.  An  Exortation  to  Prayers.    2.  A  Divifion 
of  Prayers.     And  3.   The  Benefit  of  Prayers. 

I.  Concerning  the  Encouragement,  the  Apoftle  faith,   1  exhort  there- 
fore, that  firfi  of  all.  We  can  fee  how  needful  that  Prayer  is,  that  our 
Saviour  in  the  Time  of  his  Humiliation,   exercifed  the  fame  conftantly. 
When  he  began  his  minifterial  Office,  he  began  the  fame  with  Prayer:  Luke  iii.  20. 
In  the  Progrefs  of  his  minifterial  Office  he  did  nothing  without  Prayers;  Lukevi.  12. 
he  began  his  Sufferings  with  Prayers,  and  ended  the  fame  with  Prayers  :  Lukcxxii.4(5 
Every  one  of  what  Condition  foever,  muft  liften  to  thefe  Words  of  the    ^°-^-''" 
Apoftle.  TheScripture  ufeth  commonly.  Exhortations  in  high,  profitable 
and  needfulCafes  -,  Faith  is  a  weighty  Matter,  therefore ^A:/:'^r/fi Barnabas  Ads  xi.  23. 
them  all,  that  with  Purpofe  of  Heart  they  would  cleave  unto  the  Lord. 
St.  Paul  exhorted  the  Difciples  to  continue  in  Faith.   To  ferve  God  in  ^^^  ^^^"  ^"' 
Spirit  with    fincere  Devotion  is   very  needful  and  profitable,  therefore 
exhorted  the  Apoftle  Paul  thereto  faying,  1  befeech  you  therefore  Brethren 

h 


190  0/    PRAYER.  -         " 

hy  the  Mercies  of  God,  that  ye  prefent  your  Bodies  a  living  Sacrifice^ 
holy,  acceptable  unto  God,  which  is  your  reafonable  Service.  What  is 
more  weighty,  profitable  and  needful  than  Prayer  ?  It  is  weighty  in 
Power  and  Effe6l,  it  is  profitable  in  the  Confequence,  and  needful  in  all 
Conditions.  What  can  a  Soldier  do  in  the  Battle  without  Arms,  where- 
with he  mull  defend  himfelf  ?  Our  Life  is  a  continual  War,  and  that 
fpiritual :  If  we  are  not  armed  with  Prayers,  then  are  we  foon  conquered  : 
Therefore  ought  we  daily  and  momently  to  remember  the  Words  of 
Exhortation  of  the  Apoflle. 

2.  Concerning  the  Divifion  of  Prayers.  There  are  four  Sorts  accord^ 
to  the  W^ords  of  the  Apoflle  ;  i .  Supplications  :  When  we  pray  to  God 
for  the  RemifTion  of  Sins,  or  moving  away  of  any  temporal  or  fpiritual 
Punifhment,  we  mufl  do  it  with  Supplications.  2.  Prayers  :  That  is, 
when  we  pray  to  the  Almighty  for  what  is  needful,  as  wc'l  for  the  Body 
as  the  Soul.     3.   InterceJJion.  When  we  pray  and   intercede  for  others, 

Eph.  V.  20.  ^yg  fhould  not  pray  for  ourfelves  alone,  but  alfofor  others  ;  it  is  natural  to 
pray  for  ourfelves,  but  loving  to  pray  for  others.  And,  4.  Giving  of '•1^ hanks : 
When  we  have  received  any  Blefiing  from  God,  then  ought  we  to  thank 
God  therefor,  otherwife  it  would  be  the  greateft  Ingratitude.  And  fince 
not  one  Minute  pafles  without  our  receiving  Ibme  BlefTings  from  God, 
then  we  mufl  give  always  Thanks  unto  God  and  the  Father  in  the  Nv.me 
of  our  Lordjefus  Chrift.  We  mufl  pray  for  all  Men,  even  our  Enemies, 
and  for  the  ungodly,  that  they  may  turn  from  their  Wickednefs  and 
live.  In  particular,  we  fhould  pray  for  Kings,  and  all  that  are  in  Authority . 
Let  them  be  good  or  bad,  yet  we  fhould  pray  for  them  :  Are  they 
TTal.  Ixxxv.  Good,  we  fhould  pray  that  God  may  profper  their  Government,  and 
10.  give  unto  them  a  long  Life  of  Peace  andQiiietnefs,/^^/ A'yVrry  andT'ruth 

may  meet  together,  Righteoufnefs  and  Peace  kifs  each  other  :  Are  they 
Bad,  we  fliould  pray  that  God  will  turn  their  Hearts,  and  give  them,  a 
better  Mind, 

As  for  the  Prayers  which  David  and  the  Prophets  have  prayed  againfl 
the  Ungodly,  we  fhould  look  upon  to  be  either  Prophefies  of  the  Evil, 
which  Ihould  befal  them,  or  elfe  Wilhes  under  Condition,  if  they  did  not 
repent,  and  were  converted  from  their  Ungodlinefs  •.  They  who  are  in 
Authority,  can  do  both  Bad  and  Good;  Are  they  inclined  to  Evil,  we 
fhould  pray  that  God  would  hinder  their  evil  Defign,  and  turn  their  bad 
Intentions  to  Good  ;  Are  they  inclined  to  Good,  we  fliould  pray  that  God 
will  flrengthen  and  confirm  them  in  Goodnefs,  that  we  may  lead  a  quiet 
and  peaceable  Life,  in  allGcdlinefs  and  Honefty :  And  this  is, 

3.  The  Profit  and  Benefit  of  Prayers:  This  confifts  inwardly  in  a  quiet 
Confcience  •,  and  outwardly  in  Peace  with  others.  When  we  do  what  is 
acceptable  in  the  Sight  of  God,  and  profitable  to  our  Neighbours,  then 
we  have  a  clear  and  good  Confcience  ;  WHien  v/e  pray  for  them  that  are 
in  Authority,  we  can  have  a  quiet  and  peaceable  Life,  ferve  God  in 
Pcuce,  follow  our  lawful  Calling  in  Peace,  and  expc6l  in  Peace  the  Grace 


0/"    PRAYER.  191 

of  God,  BlcfTing   in  our  Doings,  and  Profperity  in  our  Calling.    Peace 

and  Quictneis  is  as  the  Tree  of  King  Nebuchadnezzar^  which  flood  in  the  ^^•"-  ^^-  ^^> 

Midfi  of  the  Earthy  and  had  fair  Leaves^  and  much  Fruit  for  Meat,  and  '^'  '^' 

Shadow  for   the  Beafls  of  the  Field.  Alfo  is  Godlinefs  and  Honcfty  the 

Fruit  of  the  Tree  of  Peace.  The  Firfl  hath  regard  to  God,  the  Second  to 

our  Neighbour  j  the  Firfl  concerns  our  Faith,   tlic  Second  ourConfcience. 

And   fince  we  can  obtain   this  by  the  Prote(flion  of  our  Magiftrates  that 

are  in  Authority,  then  we  ought  to  pray  for  thenn,  for  that  is  good,  and 

acceptable  in  the  Sight  of  God  our  Saviour.     As  Parents  are  pleakd  to 

behold   the  Obedience  of  their  Children,  and  the  Children   are    made 

thereby  bold  to  crave  and  afl<  what  is  needful  for  them  ;  fo  is  it  likewifc 

good  and  acceptable  in  the  Sight  of  God  our  Saviour,  when  we  obey  liis 

Commands,  andean  laybefore  him  in  our  Prayers,  our  Wants  and  Keeds ; 

and  he  will  not  refufe    his  Children,  what  they  pray  for.      Hereof  the 

Lord  affurcth  us  in  the  Words   of  our  Text  ;   Whereof  we  will  confider 

the  following. 

First,  The  Nature  of  Prayers. 

Second,  The  Effe5l  and  Power  thereof.     And, 

Third,  Of  T^hankfgiving  in  particular. 

Explanation  of  the  Text. 

T.  We  will  confider  the  Nature  of  I'rayers. 

We  love  always  precious  Things,  as  Gold  and  Jewels.  W^hat  is  more 
precious  in  all  our  Doings  and  Adbons,  than  Prayers  ?  Is  Faith,  vviiich 
is  the  Life  of  Prayer,  more  pr.cious  than  corruptible  Gold.?  Are  the 
Promifes  of  God,  wherefor  we  pray,  precious  ?  Is  the  Blood  of  ChrifV, 
wherewith  our  Prayers  mult  be  Iprinkled  over,  precious?  Then  Prayer 
muft  be  likcwife  precious,  when  the  laaie  proceeds  of  Faith,  is  founded 
upon  the  Promifes  of  God,  and  iprinkled  over  wtth  the  Blood  of  Ch'ill : 
Of  this  Prayer  faith  the  ApoftleSt.  James,  that  \i  prevadethmucb.  None  t„j^^  ^  ^^ 
fhould  therefor  regard  Prayer  too  little,  for  God  himf-rlf  hath  great  regard 
to  Prayers.  It  fh nil  come  to  pafs,  that  before  they  caH,  I  will  a:ifiver,  ifa.  Ixv.  24.. 
end  while  they  are  yei  fpeaking,  1  will  hear,  faith  the  Lord,  by  the 
Prophet  Ifiitah  :  Thereof  Ipeaketh  the  Lord  like  wife  in  our  Tc  vt,  fay- 
ing. Call  upon  me  in  the  Day  of  Trouble,  1  will  deliver  thee,  and  thou 
fnalt  glorify  me. 
Thefe  Words  contain,  i .  A  Command,  Call  upon  me  in  the  Day  of  Trouble. 
2.  APromife,  I  will  deliver  thee:  this  is  the  Effecf  and  Power  of  Prayer. 
And,^g,   A  Duty,  and  thou  fhalt  glorify  me  :  this  is  tite  giving  of  Tharks. 

In  "tne  Command,  Call  upon  me  in  the  Day  of  Trouble,  is  to  be 
obferved,  i.  The  Oefcription  of  Praver.  2.  Who  fhould  pray.  5. 
How  we  fhould  pray.  4;  To  whom  we  Ihould  pray.  And,  5.  When 
we  fhould  pray. 

R  r  I.  The 


192  Of    PRAYER. 

1.  The  nefcrlption  of  Prayer,  we  do  find  in  this  Vv'ord  Call-,  which 
is  not  fo  much  the  Work  of  the  Mouth,  as  of  the  Heart :  For  what  is 
Prayer  elfe   than  the  lifting  up  of  our  Hearts  to  God,  either  in  Thought 

John  IV.  24.  or  Sigh  ?  For,  fince  God  is  a  Sptri/^  therefore  will  he  be  wcrjhifped  in 
Spirit  and  Truth.   He  obferves   moftly   the  Heart,  airhough  there  is   no 

iSam.xvi,;.  outward  Token  near.  Tiie  Pfalmift  faith,  Lord  thou  hafi  heard  the  Befire 
of  the  Humble^  thou  wilt  prepare  their  Heart,  thou  wilt  caufe  thine  Ear 
to  bear.  Here  Prayer  is  called  the  Deftre  of  the  Heart.,  and  is  placed 
together,  on  the  one  Side,  Men's  Heart  •,  and  on  the  other  Side,  the  Ear 
of  God.  If  the  Ear  of  God  hears  the  Prayer,  then  muft  the  fame 
proceed  from  the  Heart. 

Though  it  is  not  enough  to  pray  alone  in  Thought  -,  we  fhould 
obfcrve  Time  and  Place,  and  honour  God  alfo  with  our  Members,  and 
follov/  the  Example  of  Chrift,  who  prayed  with  a  hud  Voice.  We  Men 
are  fo  frail  and  fickle,  that  without  our  Heart  is  afiiRed  wirh  a  loud  Voice 
in  our  Prayers,  it  oftentimes  goeth  aftray  upon  worldly  Things  ;  therefore 
have  the  Saints  ufed  feveral  Gtfturcs  befides  aloud  Voice-,  as,  to  fall  upon 
their  Faces,  as  Mofes.^  David.,  and  others  ;  to  bend  their  Knees,  as 
Solomon  and  Paul  •,  to  lift  up  their  Eyes  to  Heaven,  as  David  \  to  beat 
upon  the  Bread,  as  the  Publican:  But  among  all  thefc  Geftui-es  they  have 
ufed  moftly  the  bowing  of  the  Knees,  and  lilting  up  of  the  Hands  :  With 
the  Firft,  they  fhewed  their  Hum.blenefs  •,  with  The  Second  their  Devo- 
tion. Weufe  now  in  cur  Days,  the  bowing  of  Knees,  and  folding  together 
of  the  Hands  ;  With  the  bowing  of  the  Knee,  we  fhew  our  Humblenefs  ; 
with  the  folding  together  our  Hands,  v/e  remember  the  Covenant  made 
in  our  Baptifm  •-  For,  in  common,  a  Covenant  or  Agreement  is  m.ade  and 
concluded  with  the  giving  of  Hands  by  the  Parties  concerned,  and  to 
fhew,  that  we  furely  depend  upon  the  Promifes  of  God,  wherefor  wc 
pray. 

2.  Vv' ho  fhould  pray,  C^//«^i?«  f;;(f,  is  a  Word  of  Command,  and  extends 
to  all  Men  whofe  Duty  it  is  to  pray,  and  to  honour  their  Creator  •,  though 
they  who  will  not  obey  this  Command,  and  pray  wirh  Love,  they  will  at 
laft  be  obliged  to  pray  for  fear  of  worfe  to  come  :  Vv^e  ought  not  to  be 
ordered  nor  forced  to  pray,  but  reckon  it  as  a  great  Honour,  that  God  is 
fo  gracious,  as  to  allow  us  to  fpeak  and  converfe  with  him  in  our  Prayers. 

Yet  God  will  not  have  this  Service  of  every  one  -,  but  he  that  will 
pray  muft  be  a  regenerated  Chriftian,  a  repenting  and  faithful,  a 
fpiritual  Prieft.  God  is  a  Spirit.,  and  he  that  will  pray,  muft  be  regene- 
rated and  renewed  by  God's  Spirit.  As  long  as  a  Man  remaineth  in  his 
linful  Condition,  he  cannot  pray  to  any  EfFed  and  Purpofe;  but  when 
he  is  regenerated  of  the  Holy  Ghoft,  then  he  can  call,  Mba  Father  •, 
for  Prayer  isnothing  c^lfe  but  the  Breath  of  the  Soul,  in  his  Father's  Bofom* 
I  John  1.  5.  Qq^  /j-  ^  Light.,  and  in  him  is  no  Darknefs  at  all :  Therefore  muft  he, 
who  will  pray  to  God,  firft  Uy  off  all  the  unfruitful  Works  of  Darknefs, 

clean  fe 


0/    PRAYER.  193 

clcanfe  his  Heart  through  Faith,  let  the  Spirit  of  God  guide  and  enlighten 
him,  and  walk  circumlpedledly  as  a  Child  of  Light.  As  the  Sacrifice  is, 
fo  muft  the  Prieft  be  -,  if  the  Sacrifice  is  fpiritual,  the  Prieft  muft 
likewifebe  fpiritual,  who  hath  received  the  Ointment  of  the  Holy  Spirit : 
The  Incenfe  is  a  contrite  Heart,  grieved  over  former  Sins  ;  the  Altar  is 
Jefus  Chrift,  in  whofe  holy  Name  we  fhould  pray,  if  we  will  be  heard. 

3.  Hovv  we  fhould  pray.  When  the  Lord  faith.  Call  upon  me,  then 
he  is  willing  that  we  fhould  call  upon  him  according  to  what  he  hath 
ordered  in  his  Word,  and  not  othcrwife  :  That  is, 

Firji,  In  repenting.  Since  God  beareih  not  Sinners,  then  we  muft  lay  John  ix.  31, 
off  all  Sin:  The  Lord  faith  by  the  Frophet  Ifaiah,  IVben  ye  fpread  ^i'^-'^-  ^S- 
forth  your  Hand^,  I  will  hide  mine  Eyes  from  you  •,  yea,  even  when  ye 
make  many  Prayers,  1  will  not  hear  -,  your  Hands  are  full  of  Blood.  A 
godly  Lite  is  the  beft  Prayer,  although  we  fpeak  not  one  Word.  A 
fincerc  Sigh  of  a  repenting  Sinner,  is  more  acceptable  in  the  Eye  of  God, 
than  the  long  Prayers  of  an  unrepenting  One  :  For  fuch  mock  God  when 
they  pray  Our  Father -,  it  is  prophanc  to  fay,  Our  Father,  fince  God 
will  be  a  Father  only  to  them  who  honour  him.  How  can  they  fay, 
hallowed  be  thy  Name,  where  they  themfelves  pollute  the  holy  Name  of 
God  with  their  Ungodlinefs  ^  Ncedkfs  do  they  fay,  thy  Kingdom  come^ 
when  they  themfelves  confound  the  gracious  Kingdom  of  God  in  their 
Hearts,  and  let  the  Devil,  the  World,  and  their  own  finful  Flefh  and 
Blood  reign  there.  How  can  they  fay,  thy  will  he  done,  when  they  always 
oppofe  and  withHand  the  fame  in  all  their  Thoughts,  Words  and  Deeds  P 
Is  it  to  pray  for  daily  Bread,  when  they  will  not  wait  the  Hour  of  God, 
but  cheat  and  defraud  their  Neighbours  in  order  to  procure  themfelves  daily 
Biead  •,— to  pray  for  the  Remijfion  of  Sins,  when  they  will  not  leave  off  to 
Sin,  neither  forgive  others  /,6^/r '7rf/J)^J/^.r -,- -to  pray  that  God  will  not 
lead  them  into  Temptations,  when  they  themfelves  in  all  their  Anions 
throw  themfelves  in  Temptations  ',-'X.opr^y  ^or  .Deliverance  from  Evil, 
when  they  draw  all  Evil  upon  themfelves  with  their  Wickednefs  and 
ungodly  Life  ?  We  can  alfo  fee,  that  they  v/ho  pray  without  Repentance, 
are  condemned  by  their  own  Prayers. 

Secondly,  In  Faith.  To  pray  in  Faith,  is  to  pray  in  the  Name  of 
Jefus.  Faith  is  the  Life  of  Prayer,  having  two  Hands ;  with  one  it  takcth 
hold  of  God's  Promifes,  and  with  the  other  it  taketh  hold  of  Jefus 
Chrift  and  his  Merits.  V/hen  we  therefore  pray  in  Faith,  then  we  do 
pray  in  the  Name  of  Jefus,  and  can  alfo  be  affured  of,  that  God  will 
give  us  what  is  needful  for  the  Sake  of  Jefus  Chrift,  on  whofe  Merits 
our  Faith  depends. 

'thirdly,  I  n  Reverence.  When  we  are  admitted  to  fpeak  to  a  great  Lord, 
how  humble  and  reverently  are  we,  and  careful  of  every  Word  we 
fpeak  •,  much  more  ought  we  to  behave  ourfelves  reverently  when  we 
a])pear  before   the  Throne  of  God   with    our  Prayers,  ubo  is  Lord  of 

Lordsy 


,94  0/    PR  AYE  Pv. 

Lords^  ajid  King  of  Kings,  for  vvhofe  godly  Majefty   the  Seraphims  do 
cover  their  Faces. 

Fourthly -i  With  a  clean  Confcience.  Whfn  our  Confcience  accufes  us, 
and  is  guilty  ot  any  high  Crime,  then  becometh  our  Heart  difturbed, 
and  is  afraid  to  pray  •,  thinking  thou  thy  felt'  haft  been  the  Caufe  of  thy 
own  Sufferings.  If  thou  hadft  obeyed  the  Compand  of  God,  this  would 
not  have  belallen  thee.  Hereof  can  hghtly  arife  Difpaii . 

Fifthly,  With  reafonable  Dilcctions.  We  fhould  pray  for  fpiritual 
Things,  which  is  necelTary  to  Salvation,  without  Condition  :  for,  if  we 
would  pray  under  Condition  for  the  Grace  of  God,  the  Remiffion  of 
Sins,  the  governir.g  of  '•■^  Holy  Spirit,  Faith,"  l^ove,  Hope,  and 
Patience  •,  that  would  b.\  tis  ii'  we  doubted  on  the  general  i'ronriifcs  of 
God,  wherein  he  offers  ad  this  to.  them  who  will  receive  them  :  We 
fhould  pray  for  temporal  Things  with  Condition,  if  it  pleal^:s  God,  and 
it  is  to  the  Glory  of  God,  and  our  own  Happinels,  otherwife  God  hath 
not  promited  to  hear  us.  And  we  mufl  follow  theExampie  of  the  Royal 
2  Sam.  XV.  Pfjjmift,  who  faid.  If  I  fhall  find  Favour  in  the  Eyes  of  the  Lord,  he 
25,  26.  ^///  liring  me  again,  and  fJjeiv  me  both  the  /Irk  and  his  Habitation  ;  but 
if  he  thm  fay,  I  have  no  Delight  in  thee.,  beheld,  here  am  1,  let  him  do  to 
nie,  as  feemetb  good  unto  him. 

Sixthly,  With  L^erfcverance.  It  is  not  enough  to  pray  once  or  twicf, 
or  now  and  then,  but  it  muft  be  a  continual  Work,  The  daily  Life  of 
a  Chriflian,  muft  be  a  daily  Prayer.  Thereto  admonillieth  our  Saviour 
Mat.  vii.  7.  "s,  when  he  fays,  ajk,  feek,  knock.  This  is,  a  Comparifon  taken  of  a 
Beggar  ftanding  at  a  Door  afldng  for  Alms,  who  when  he  is  not  heard 
in  his  afldng,  feeketh,  till  he  finds  a  Hole  or  Crack  in  t!ie  Door,  where 
through  he  galleth,  and  if  he  is  not  heard  then  knockcth  he  on  the  Door  ; 
We  fliould  alfo  remain  conftant  in  our  rraycrs,  and  not  leave  off;  As  the 
Thief  dareth  not  break  in  the  Houfe,  as  long  as  the  good  Man  of  the 
Houfe  watcheth  ;  neither  can  the  Devil  attack,  but  much  more  fleeth 
away  from  us,  when  we  continue  in  Prayer  of  a  fincere  and  contrite 
Heart.  We  fhould  not  lay  off  the  Arms  of  Prayer,  as  long  as  the  War 
of  this  Life  continues. 

4.  To  whom  we  fhould  pray.  The  Lord  faith  in  our  Text,  cdl  upon 
me.  We  fhould  pray  to  God  alone,  who  is  one  in  EfTence,  but  three  in 
Perfon,  the  Father,  the  Son,  and  the  Holy  Ghoji.  By  hirn  we  can  find  all 
the  Properties,  whicn  are  required  of  him,  whom  we  muft  pray  to  : 
For  he  is  Alknowing.,  Mmighty,  a;id  Omniprefent,  he  is  the  higheft 
Wifdom,  the  highfi  Goodnefs,  and  Truth  itfelf :  Therefore  we  can  be 
afTured,  that  he  alone  can  hear,  help  and  deliver  us. 

5.  When  we  fiiolild  pray.  Our  Text  faith,  in  the  Day  of  Trouble. 
Adthough  it  is  the  ferious  Will  and  Command  of  God,  that  we  ftjould 
always  pray,  yet  is  human  Nature  fo  corrupt,  that  we  are  unwilling 
thereto,  except  when  we  are  forced  through  Trouble  and  Need  "•,  therefore 

mukcth 


0/    P  R  A  Y  E  R.  195 

niaketh  our  Text  particular  Mention  of  the  Day  of  Trouhle,  not  to  be 
underftood,  that  we  Ihould  not  pray  in  Profperity  and  good  Days  •,  but 
that  we  fhould  not  difpair,  and  doubt  of  the  Help  of  God,  in  the  Day 
of  T^ronhle,    We  call  upon  them,  that  are  far  off  :  When  our  Sins  have 
parred  us  from  God,  fo  tluc  he  leemetti  co  be  far  from  us  •,  then  we  can 
call    him  back  again  with  a  fincere  Repentance,    and  ferious  and  devout 
Prayers.    The  Prophet  Jeremiah  fiith  in  his  Lamentations^  Thou  drevjeji  Lam.  iil.  57. 
near  in  the  Day  that  I  called  upon  thee,  thou  faidji,  fear  not.  Although,  he  p^^j  ^^^^  , 
that  keepeth  Ifrael,  neither  Jlumbereth  nor  Jlecpcth  ;  yet  iheweth  he,  as  if 
he  flept :  Therefore  fhould  we  pray  to  him,  and  fay  with  the  Pfalmifi, 
Awake ^  why  Jleepefl  thou,  O  Lord,  arife,  caJJ:  us  not  off  for  ever.  Since  P'^^-^v'. 23. 
we  are  daily  fubjed:  to  all  Misfortunes  and  Trouble-,  therefore    we  mud 
always  pray.  A  true  Chriftian  ought  to  fp-ak  oftner  to  God  in  his  Prayer, 
than  even  to  Men  in  his  Converfation.  Thereupon  follows, 
II,  The  Effe(5l  and  Power  of  Prayers. 
The  Power  and   Effe6l  of  Prayers,  confift   in  thefe  Words,  /  will 
deliver  thee.   This  is  the  Promife  of  God,  that  he  will, 

I,  Gracioufly   hear  us.  God  is  not  blind  or  deaf,  as  the  Idols  of  the 
Heathens,  who  have  Eyes,  and  cannot  fee.-,  and  Ears,  and  cannot  hear  :  P^^'-  ^xv.  4. 
He  will  regard  the  Prayers  of  the  Defiitute,  and  hear  the  Groaning  of  the  °'~^^-  c"-  i'» 
Prifoner.  Syrach  faith,  the  Prayer  of  the  Humble  pierceth  the  Clouds,  and  ^'" 
////  it  come  nigh,  he  will  not  be  comforted.    When  we  think,  that  he  is  ^        ^^^^' 
fartheft  off,  and  heareth  not,  then  is  he  often  neareft  :  The  Lord  is  nigh  J,"- 
unto  all  them  that  call  upon  him,  to  all  that  call  upon  him  in  Truth.  He     "•*^^^-' 
will  fulfil  the  Dejire  of  them  that  fear  him,  he  alfo  will  hear  their  Cry, 
and  will  fave  them.    God  heareth  in  every  Place  :  The  Place  fandiiieth 
not  the  Prayer,  but  the  Prayer  fandifierh   the  Place  -,  Abraham,   Tfaac, 
Jacob,    and  others   did    pray  in    the  open  Air  •,  Jonas  in  the  IVhale  ; 
Jeremiah  in  the  Pit  ;  Daniel  in  the  Lion's  Den  -,  and  the  three  Men  in 
xht  fiery  Oven.     When  our  Pleart  is  pure,  and  our  Prayer  devout,  then 
is  it  niatterlcfs,   in  what  Place  foever  we  pray,  for  God  will  hear  us  ;  We 
muft  always  pray  ;  we  fee  our  Saviour  prayed  in  the  Day,  Evening  and 
Night  •,  King  David  prayed  in  the  Morning,  Noon,  Evening  and  Night; 
and  hkewife  the  Prophet  Daniel.  The  Roman  Dictators  had  always  their 
Doors  (landing  open,  that  every  one  might  have  free  Accefs  to  them  :  The 
Door  of  God's  Grace  flandeth  always  open,  (0  that  every  one  can  have 
free  Accefs,  by  and  through  Chrift. 

It  feemeth  fometimes,  as  it  God  heareth  us  not  ;  this  happens, 
Firfi,  That  we  fliould  pray    more  fervent  and  conftant.   IVhen  there 
arofe  a  great  Ttmpefi,    info-much^  that  the  Ship  was  covered  mith  the     '  " '^'"'•^4- 
Waves,  the  Difciples  cryed  heartily.    The  Lord  faith  of  IJracl,    I  will  ^^.f^^- 
bring  her  into  the  IVildernefs,  and  fpeak  comfortably  unto  her.    When 
God  bringeth   us  into   the  Wiidernefs  of  CrofTes  and  A.f^liitions,  where 
no  human  Help  can  be  expected,    then  fpeakcth  he  with  us,  and  then 

ariieth 


ig6 


Of    PRAYER. 


Thirdly^  To  lliew 
hear,  when  we  pray 
we  lay  before  him  his 


arlfeth  many  good  Thoughts  in  our  Hearts  •,  and  we  pray  more  earneflly  : 
and  that  is  called,  a  comfortable  Speech^  fince  the  Lord  doth  it  with  a 
good  Intention,  and  will  not  try  us  above  what  we  are  able  to  hear. 

Secondly^  To  try  our  Faith,  Hope,  Love,  and  Patience.  "We  could 
never  have  known  theGreatnefs  ot  Abraham* s  Faith,  JoFs  Patience,  the 
Perfeverance  of  the  CaananitiJJo  ^ cm?Ln^  and  of  the  Love  of  the  great 
Sinner,  if  the  fame  had  not  been  manifeftcd  by  Afflidtions  :  The  Lily 
groweth  under  the  Snow,  fo  do  the  Virtues  of  God's  Children  fhinc 
forth  under  AfRidion. 

his  own  godly  Freedom.  God  is  not  obliged  to 
neither  can  we  oblige  him  thereto,  except  when 
/•romifcs  :  But  the  Lord  knowcth  his  own  Time, 
and  fhall  and  will  hear  us,  when  it  is  confiftent  with  his  godly  Will  and 
Pleafure.  A  faithful  Child  of  God  never  prayeth  but  the  Lord  heareth 
him  ;  if  not  according  to  his  Will,  yet  according  to  God's  Will  :  And  if 
not  to  his  temporal  Benefit,  yet  to  his  eternal  Salvation  ;  for  the  Promifes 
of  the  Lord  have  a  fure  Foundation  :  wherein  he  affureth  us  of, 

2.  His  well-pleafing  Help,  I  will  deliver  thee.  This  is  the  eternal  Word 
of  God,  which  is  Truth  -,  therefore  we  can  and  mufl  depend  upon,  that 
he  will  deliver  us,  even  if  we  had  no  more  Promifes  in  the  Scripture 
than  this,  that  the  Lord  will  hear  and  deliver  us,  that  would  be  fufficient ; 
but  we  can  find  a  great  many  more  both  in  the  Old  andNcv/  Tcftament:- 
Therefore  is  the  Help  and  Deliverance  of  God, 

//r/?,  Sure,  for  they  are  founded  upon  the  Truth  and  Mercy  of  God. 
Upon  the  Truth  of  God  :  As  little  as  Gcd  can  deny  himfelf,  fo  Itttle  can 
he  depart  from  his  Word.  Upon  the  Mercy  of  God  :  God  is  of  his 
Nature  compafTionate,  and  willing  to  hear  the  Children  of  Men,  whereof 
Jer.xxxii.41.  he  teftifieth'himfelf  by  the  Prophet  Jeremiah,  faying,  1  will  rejoice  over 
them,  to  dc  them  Good :  Much  more  Vv'ill  he  do  it  now  he  has  commanded 
them  to  pray.  O  pray,  pray  every  one  who  can,  and  be  afTured,  that 
God  will  hear,    and  deliver  you. 

Secondly,  Experienced.  Look  at  the  Generations  of  Old,  and  fee.  Did 
ever  any  truft  in  the  Lord,  and  was  confounded  ^  Or  did  any  abide  in 
his  Fear  and  was  forfaken  ?  Or  whom  did  he  ever  difpifc,  that  called 
upon  him  .''  The  Time  would  be  too  fhort,  were  I  to  fum  up  the 
Examples  of  ths  Saints  b  )rh  in  th  e  Old,  andNew  Teftament ;  wherein 
a  faithful  Child  of  God  who  p  rayed,  v^as  never  fpoken  oi  but  v;as 
heard  and  delivered. 

Thirdly,  Bountiful.  God  frceth  and  delivereth  us  from  all  corporal 
Need,  Trouble,  Sicknefs,  Poverty,  and  other  Calamities  •,  from  fpiritual 
Trouble  ;  difturbedConfciencc,  Sorrow,  the  Betternefs  of  Soul^  and  the  Pit 
of  Ccrruption  ;  and  particular  in  the  Trouble  of  Death,  when  we  are 
f'orfaken  by  every  one,  and  cannot  find  Melp  and  Relief  by  Men  ;  then 
i  Tim.  iv.18  ivill  the  Lord  -pre ferve  us  unto  his  heavenly  Kingdom. 

III.  Thereupon  follows,  the  giving  of  Thanks.  When 


Ifii.    xxxviii 
17. 


0/    P  R  A  Y  E  R.  igf 

When  God  hath  hcared  and  delivered  ns,  then  (hoiild  we  thank  and 
praile  him  :  'thou fljalt  glorify  me.  This  is  our  Duty  fo  to  do.  As  many 
.  Blcffings  and  Benefits,  either  corporal  or  fpiritual,  which  we  receive, 
fo  many  Caulcs  it  is  of  our  praifing  and  thanking  him.  All  the  Rivers 
come  from  the  Sea,  and  run  into  the  Sea  again  ;  fo  muft  all  the  Benefits, 
which  come  from  God,  as  from  a  bottomlefs  Fountain,  return  to  him 
again  in  Praifes,  and  giving  of  Thanks.  This  muft  be  done, 

I-     From   the   Heart.      We   lliould  praife   and  glorify   God   with 
our    Mouth    and   Tongue  ;    but   if  it  comet h   not    from    the   Heart 
it  is  not  acceptable  in  the  Sight  of  God:  For  the  Lord  looketh  on  the  iSam.xvij. 
Heart.  The  PJalmiJi  underftood  this  rightly,  and  faid  therefore,    /  will  "^'*^-   •''xxir. 
blejs  the  Lord  at  all  Times,  his  praife  JIj all  continually  be  in  my  Mouthy  my    ' 
Souljhall  make  her  boaft  in  the  Lord. 

2.   By  Faith.     As  our  Prayer  muft  proceed  from  a  true  Faith  in  Jefus 
Chrift,    if  the   fame  fhould   be    heard,    fo  muft  likev^ilc  our  Praife  and 
giving  of  Thanks,  proceed  from  Faith  •,  ior, what foever  is  not  of  Faiths  is  ^om.xiv.23. 
6V»,  and  difplcafcth  God.  Therefore  advifeth  the  Apoftlc  P^«/,  be  fided  F'\>h.v.  iS. 
with  the  Spirit,    f peaking   to  yourfehes   in  Pf alms,    and  Hymns,    and  ^ph.  v.  ig. 
fpiritual  Songs,  finging   and    making  Alelody  in  ycur  Heart  to  the  Lord,  Eph.  v.  zc. 
giving  Thanks   always  for  all  Things  unto  God  and  the  Father,  in  the 
Name  of  our  Lord  Jefus  Chrift.  And  in  another  Place,  the  fame  Apoftlc 
faith,    let  us  offer  the  Sacrifice  of  Praife  to  God  continually,  that  is,  /y??-?  Heb.xiii.i,. 
Fruit  of  our  Lips,  giving  Thanks  to  his  Name. 

5.    In   Truth  and   Deed.     The   beft  giving  of  Thanks  confift  in  a 
Chriftian  and  Godly  Life.    God  careth  not  for  the  Praifes  of  our  Mouth, 
when  we  difiionour  him  with  our  Living  :  Then  can  be  faid  to  us,  as 
Mofes  faid    to    the  Children  ©f  Jfrael,  Do  ye   thus  requite  the  Lord,  O  Deut.xxxii.6 
feolifb  People,  andunwife.  We  fhould  let  the  Light  of  our  Faith,  fofhine  Mat.  v.  16. 
before  Men,     that  they    may  fee  our  good  Works ,  and  glorify  our  Father 
•sjohich  is  in  Heaven.    The  Apoftle  Paul  faith,  glorify  God  in  ycur  Body,  iCcr.vi.ro. 
and  in  your  Spirit,  which  are  Gods.  He  would  fay  as  much  ;   '  Since  ye 
have  from  God    both  your  Mouth  and  Tongue,  which  are  Members  of 
your  Body,  and  alio  Spirit,  fo  praife  and  glorify  him  with  both  Body 
and  Spirit. 

The  Lord  be  gracious  unto  us,  and  give  us  a  Mind  and  Defire  to  pray  \ 
hear  us  when  we  call  upon  thee,  and  deliver  us  from  all  Need  and  Trouble, 
that  we  may  praife  and  glorify  thy  holy  Name  here  in  Time,  and  hereafter 
in  Eternity,  for  Chrifi's  Sake.     Amen. 


XXX.     SERMON. 


ig\ 


Of    CHRISTIAN    LIBERTY. 


XXX.     SERMON. 

O  F 

CHRISTIAN     LIBERTY. 

The  Text,  Galatians,  V.   ij,  verfc. 

Sta?iJ  faft  therefore  in  the^Liberty  wherewith  Chriji  hath  made  us 
free 3  and  be  not  int angled  again  with  the  Yoke  cf  Bondage. 


u 


; 


Introduction. 

HEN  Men  departed  fir  ft  from  the  noble  Worfhip  of  the  gracious 
God,  they  become  fubjed  to  many  Powers  and  Lords,  who 
are  evil  inclined  -,  for  fo  faith  our  Saviour  by  the  Evangilift 
St.  John^  VUI.  34.  Whofoever  committeth  Sin,  is  the  Servant  of  Sin,  and 
the  Servant  abideth  not  in  the  Houfe  for  ever,  but  the  Son  abideth  for  ever. 
If  the  Son  therefore  ftoall  make  you  free,  ye  fJoall  be  free  indeed. 

Our  Blelled  Saviour  fpeaketh  here  in  thefe  Words,  \fl.  Of  an  evil 
Service  of  Sin,  idU,  Of  an  evil  Reward  for  this  Service.  And,  o^dly^ 
Q\  t  reedom  from  this  Service. 

Firjt,  The  Service  of  Sin  is  Evil  in  its  Beginning,  worfe  in  its  Vro^ 

grefs,  and  the  Word  in  ih^End:  It  is  a  great  Honour  to  become  from  a" 

Servant,  a  Lord  •,  but  the  greateft  Difgrace  it  is,  to  become  from  a  Lord, 

a  Servant.    It  was  a  great  i^oHour  \oxjojeph,  when  he  Wds  exalted  from 

the  L^riCon  to  the  Koynl  Dignity  in  Egypt.  On  the  Contrary,  it  was  a 

Dan.  iv.  32.  g;cat  Diflionour   for  King  Nebuchadnezzar,  when  he  was  drove  away, 

not  alone  fr^m  hv>  Glory  ;ind  Kingdom,  but  even  from  among  LVIen,  and 

was  obli3,ed  to  take  up  his  Dv^elhng  with  the  Beafts  of  the  Field,  and  to 

eat  Grafs  as  Oxen.     Adam  our  firtl  Father  was  a  free  Lord,  as  long  as 

he  remaineH    'n\  the  Service  of  God,  but  when  he  became  a  Servant  of 

Sin   t'lrough  DhV'bedicnce,    then   he    loft  his  Honour,  and  r:ime  in  the 

Kom.  vi.  20,  gi'cateftbh  nie  and  iVfifery  j  ^ov  whofoever  committeth  Sin,  is  the  Servant 

21.  of  Sin.   1  his  Service  is, 

I.   A   ftiameful  Service.     S'n   and  Sham     fo'.'ows  always  as  Hand   in 
Hsnd  together  -,  therelore  faith  the  Apcftle  Paul,  when  ye  were  the  Ser- 

rjants 


0/    CIIRISTIAN^    LIBERTT.  199 

vants  of  Sin  what  Fruit  had  ye  then  in  thofe  things,  whereof  ye  are  new 
ajhame'd  f  Is  he  not  foolifh  who  will  ferve  a  Lord  that  giveth  no  other 
Wages  then  Shame  and  Mifery  ?  And  they,  who  fcrve  Sin,  havean  unclean 
Office :  For  what  is  mo*-e  abominable  than  Sin  ?  Therefore  our  Saviour 
knew  not  how  to  defcribe  the  Foolifhnefs  of  the  I^rodigal,  by  greater 
Uncleanefs,  than  that  he  did  eat  Hujk  with  the  Swine.  Lukcxvi.  19 

•2.  Hard,  we  may  fay  of  them  who  lerve  Sin,  as  theLord  faid  of  the 
Children  of  Ifrael,  ye  Jhalljerve  other  Gods  Day  and  Night,  where  I  will  ]^^-  ^^i-  i3- 
not  Jhewy&u  Favour.  What  did  Judas  the  Traitor  receive  by  his  Service, 
than. a  bad  Confcience  in  his  Bofom,  and  a  Halter  round  his  Neck.  A 
Sarvant  hath  his  convenient  Reft,  but  a  Servant  of  Sin  hath  no  Reft, 
they  Jleef^  not,  except  they  have  done  Mif chief,  and  their  Sleep  is  taken  Pro  v.  \v.  16. 
away,  unlefs  they  caufe  fome  to  fall. 

3.  Hurtful  :  A  Servant  ferveth  in  order  to  better  himfelf,  and  to  lay 
up  fome  Thing  for  his  own  Good.  He  that  ferveth  Sin,  loofeth  not  alone 
what  Good  he  can  have,  bur  treafureth  up  unto  himfelf  much  Evil, 
namely,  a  Check  in  his  Confcience,  the  Curfe  of  the  Law,  the  Wrath 
of  God,  the  Temptations  of  Satan,  and  at  laft  eternal  Damnation,  if  he 
repents  not  in  Time,  but  continueth  in  this  Service  to  his  Life's-End. 

4.  Horrible:  He  that  ferveth  Sin,  ferveth  alfo  the  Devil:  what  can 
be  more  Horrible  ?  Sin  and  Satan  have  a  like  Power  over  their  Servants  : 
Satan  is  an  Old  Serpent,  a  Lyar,  a  Murderer,  and  a  fierce  and  roaring 
Lion  ',  Sinishkewifethefame,  for  it  is  as  a  Serpent,  and  will  bite,  and  the 
Teeth  thereof,  are  as  the  Teeth  of  a  Lion,  (laying  the  Souls  of  Men.  Satan 
rewards  his  Servants  with  eternal  Pain  in  Plell,  and  likewife  giveth  Sin. 

Second,  An  evil  and  bad  Reward.  He  puftieth  his  Servants  out  of  the 
Houfe  :  The  Servant  abideth  not  in  the Houfefor  ever.  Mifdemeanourand 
Crimes  drive  Servants  away.  When  Adam  had  finned,  he  was  drove 
out  from  Paradife,  as  a  Teftimony,  that  he  fhould  alfo  be  excluded 
from  the  heavenly  Paradife.  Hagar  and  her  Son  Ifhmael,  were  drove 
out  of  Abraham's,  Houfe,  becaufe  they  mocked  Ifaac.  A  Servant  abideth 
in  the  Houfe  for  fome  Time,  but  not  for  ever  ;  for  when  it  cometh  to 
Heirlhip,  then  muft  he  depart.  They  who  icrve  Sin,  can  well  remain 
for  fome  Time  in  the  Houfe  of  God,  namely  the  Chriftian  Church  •,  but 
when  they  die,  then  muft  rhey  depart  from  the  gracious  Houfe  of  God, 
and  cannot  enter  into  his  glorious  Houfe,  but  they  fhall  be  cafi  out  into 
outer  Darknefs.  How  we  can  get  rid  of  this  milcrable  Service,  of  Sin, 
oil*  Savicjur  fheweth  us,  when  hefpeaketh, 

Third,  Of  the  fpiritual  Freedom,  faying,  If  the  Son  therefore  fbdl make 
you  fret  ^  ye  Jhall  be  free  indeed.  What  Freedom  is  this .?  The  fpirirual 
Freedom  is  a  Rignt,  which  Chrift  hath  procured  with  his  own  precious 
Blood,  thtrcrin,  that  all  LVlen  are  freed  by  him  from  the  Curfe  of  the  Law, 
the  Service  of  Sin,  and  the  Yoke  of  the  Levitical  Ceremonies,  and 
human  Comniandments :  Whereupon  will  follow  hereafter,  perfcdlFree- 

S  s  dom 


soo  Of    CHRISTIAN     LIBERTY. 

dom  from  Sin,  and  the  eternal  Death,  to  the  Glory  of  God,  and  the  Salva- 
tion of  the  Faithful.  This  Freedom,  which  Chrift  hath  procured  for  us,  is, 
I.  Undcferved.  Wherewith  have  we  deferved  this  ?  A  Servant  fliould 
fcrve  in  the  Old  Tcftament  fix  Years,  and  fhould  go  out  free  for  nothing 
in  the  feventh  Year  j  but  we  could  never  have  been  freed  from  the 
Service  of  Sin,  if  Jefus  Chrift,  the  eternal  Son  of  God,  had  not  freed  us 
therefrom.  Therefore  this  Freedom  is, 
1  Pet. 1.1 8, 1 9  2_  Precious.  We  are  not  redeemed  with  corruptible  things ^  as  Stiver 
and  Gold^  but  with  the  precious  Blood  of  Chrijl^  What  is  more  precious 
than  the  Blood  of  Chrift  ?  Therefore  this  Freedom  is, 

3,  Highly  valuable.  A  Servant  accounts  it  a  great  Honour  to  be 
made  free  •,  we  alfo  mufl:  reckon  it  yet  a  greater,  yea  even  tl^  greateft 
Honour,  that  the  Son  of  God  took  on  the  Form  of  a  Servant,  in  order 
to  make  us  free  ;  and  we  muft  therefore  walk  circumfpedly,  that  we 
do  not  lofe  this  Freedom  again  ;  Whereto  the  Apoftle  Paul  admoniHieth 
us,  when  he  fays  in  the  Words  of  our  Text,  Stand  faji  therefore  in  the 
Liberty  wherewith  Chrifi  hath  made  us  free^  and  be  not  intangled  again 
with  the  Toke  of  Bondage,  We  will  here,  according  to  our  Text,  enquire 
into  thefe  three  Points,  namely, 

First,  IV ho  hath  freed  us. 

Second,  Where  from  we  are  freed. 

Third,  How  we  fhall fland  fafi  in  our  Liberty. 

Explanation  of  the  Text. 
Liberty  is  a  noble  Thing,  defired.  but  nor  obtained  by  every  one  ; 
neither  would  it  be  good,  that  every  one  had  Liberty  in  temporal  Cafes, 
for  it  would  then  go  according  to  the  Proverb;  *  When  every  one  may 
do  as  he  will,  then  doth  he  as  he  i$  inclined  to.'  There  is  two  Sorts  of 
Freedom,  ram.ly,  corporal  and  fpiritual. 

Corporal  ;  which  likewifc  is  called  political  or  worldly  Liberty.  This 
Mat.xvii.26.  belongs  to  Kings  and  Royal  Families,  who  do  not  ftand  under  any  com- 
mand on  Earth.  The  Subjeds  can  likewife  have  Liberty  in  their  Condi- 
tution,  every  one  according  to  his  Station  and  Condition  ;  But  the  fame 
Liberty  is  granted  unto  them  by  God,  and  the  Magiftrates  -,  wherefore 
Adsxxii.28.  they  are  oftentimes  obliged  to  give  Money,  as  Claudius  Lyfias^  who 
with  a  great  Sum  obtained  the  Roman  Freedom. 

Spirityal  or  Chrift ian  Liberty,  whereof  we  fpeak  here,  is  a  gracious 
State,  wherein  God  placeth  us  by  Chrift,*  in  that  he  giveth  us  a  t^Je 
Faith,  and  frccth  us  from  the  heavy  Yoke  of  the  ceremonial  Service, 
and  grants  us  Freedom  and  Liberty  to  ufe  his  fpiritual  good  Things  -.  The 
fame  is  called,  Chriftian  Liberty^  for  the  following  Reafons.  i/,  Becaufe 
Chrift  hath  purchafed  the  fame  with  his  Blood,  idly.,  Becaufe  the 
Gal.  V.  13.  Chriftians  ufe  the  fame,  as  the  Apoftle  Paul  fiith,  Brethren,  ye  are 
called  unto  Liberty.  This  Liberty  belonged  to  the  Faithful  in  the 
Pial.  h.  I  ::•  Old  Tcftament,  who  had  received  the  holy  Spirit,  which  is  called,  a  free 

Spirit, 


0/    CHRISTIAN     LIBERTY.  2oj 

Spirit^  as  well  as  to  the  Chriftians  in  the  New  Tcflament,  though  not  fo 
abundantly  ;  wherefore  they  ferved  God  with  a  willing  Obedience,  without 
Force.  For  where  the  Spirit  of  God  cometh,  there  he  operates  a  willing 
Obedience  to    the  Law  of  God  ;  though,   fince  the  fame  Spirit  drove 
them  to  Obedience,    by  the  fevere  Threatenings  of  the  Law,  who  with 
Fear  brought   their  Confcience  in   the  Knowledge   of  their  Sins,    and 
threatened  them  with  eternal  Curfe  and  Damnation  •,  therefore  are  they 
faid,     to   have     received   the  Spirit  of   Bondage  to  fear  :    They  vere 
Children  and    Heirs,    but    lived   under   the  Yoke  and  Service   of  the  Rom.viii.15 
cercmoni.d  Law,  like  a  Child  under-the  Cuftody  of  a  School- Mailer,  or 
Tutor.    Againft  this  the  Faidiful  and  Chriftians,  in  the  New  Teftament,  GaI.i;M,2,3 
have   received  the  Spirit  of  Adoption^  in  order  to  fhew  unto  God  a  willing 
Obedience,  not  by  the  Terror  and  Threattmings  of  the  Law,  but  by  t^g -•^°"i- '^'"'•15 
preaching  of  the  Gofpel,   which  encourageth  our  Hearts  to  ferve    the  ,   ,     .  ^ 
living  God,  in  Joy  without  Fear.  Therefore  is  the  Church  of  the  New    '         " 
Teitament   called  Free^  in  Comparifon  to   the  Jewifh  Church,    which  .3^1  f^,   ^6. 
was  under  Bondage,  and    therefore  called,  the  bond  Woman  :  Whereby 
we  can  fee,  that  this  Liberty  is  rightly  called,  a  Chriflian  Liberty^  fince  Gal,  iv.  31. 
it   is  proper  to    the  Chriftians,  and  is  ufed  by  them  alone.   Here  fallcth 
now  under  our  Confideration  the  Hril  Part  of  my  Difcourfe,  which  is 
I.   Who  hath  made  us  free. 

Of  this,   the  Apoftle  faith,    Chrifi  hath  made  us  free.     Cyrus  King 
of  Perfia^  made  the  Children  of  Ifrasl  free   from    the  BabylonijJo  Cap- 
ivicy,    but  Jefus  Chrift   hath    made  us    free    from    the   Captivity   of 
Satan,  therefore   he   came    into  the  W^orld   under    the  Form  of  a  Ser- 
vant, that  he,    by  his  Birth,  Living,  Suffering  and  Death  fliould,    con- 
found the  Kingdom  of  Satan,  and  bring  out  the  Prijoners  from  the  Prifon,  jfa.  xlii.   -. 
and  them   that  fat  in  Darknefs  out  of  the  Prifon- Houfe.,  and  procure  us 
our  Liberty  agvVin;  Though  the  Father  and  the  Holy  Ghofl  muft  not  be 
excluded  from  this  Work.   The  Father  fent  forth  his  Son  to  redeem  them  q^^j  j^ 
that  were  under  the  Law  :  The  Son  took  on  the  Form  of  a  Servant,  in 
order  to  make  us  free,  for  he  that  is  called  in  the  Lord,  being  a  Servant^  1C0r.vii.22 
is  the  Lord's  Free-man  ;  likewife   alfo,  he   that  is  called  being  Free.,  is  j^^^^^  ^j-  ^ . 
Chrifi' s  Servant.     The  Holy  Ghoft  is  not  a  Spirit  of  Bondage.,  but  a 
Spirit  of  Adoption^  who  affureih  the  Faithful  of  their  Liberty,  for  where  ^^^^^-i^i-  '7- 
the  Spirit  of  the  Lord  is^  there  is  Liberty.     But  fince  God  a6ls  nothing 
with  us  without  Means,  but  by  Means,  fo  hath  he  ordained    the  mini- 
fterial  Office,  which   is  called,  the  Minifiration  of  the  Spirit.,  wherein  he 
offers  unto  us  the  Means  of  obtaining   this  Liberty  j  and  which  Mean.s 
are  both  outward  and  inward. 

The  outward  Means  are,  1/,  The  Word  and  the  Gofpel,  which  is 
the  Word  of  Truth  preached  by  Chrift  himfclf  :  God  lets  this  Liberty  be 
proclaimed  and  offered  to  all  who  will  receive  and  enjoy  the  fame  in  his 
Word  and  Gofpel  •,  and  therefore  is  the  preaching  of  the  Gofpel  called  in 
the  Scripture,  the  proclaiming  of  Liberty  to  the  Captives,  and  the  Opening  Ua.l\l.  t. 

S  s  2  of 


20J  Of    CHRISTIAN     LIBERTY. 

ef  the  Prifon  to  them  that  are  bound.  As  in  the  Old  Teftament,  when 
the  Trumptts  of  the  Jubilee  did  found,  then  did  every  one  return 
again  to  their  Properties,  all  Debts  were  quitted,  and  all  Servants  made 
free  :  So  God  proclaims  by  the  Sound  of  the  Gofpel,  Liberty  from 
the  fpiritual  Bondage  under  Satan,  and  the  Remiffion  of  Sins.      2^/y,  The 

Eph.  ii.  19.  Sacraments.  In  the  Baptiim  we  receive  firft,  Entrance  into  this  Liberty, 
and  become  fellow  Citizens  with  the  Saints^  and  of  the  Houfljold  of  God : 
In  the  Lord's  Supper  we  are  afTurcd  of  this  Freedom,  for  fince  he  hath 
procured  us  the  fame  with  his  Death  and  Suffering,  and  we  are  made  Par- 
takers of  his  Body  and  Blood  in  the  Lord's  Supper,  then  we  have  therein  a 
ftrong  Confirmation  upon  our  fpiritual  Liberty,   which  we  receive  by, 

j^       ^^  ^         The  inward  Means,  namely,  Faith  ;  For  by  Faith  we  have  Accefs  into 

lohni.  12".  the  Grace  of  God  ;  by  Faith  we  become  Sons  of  God^  and  they  who  are 
Sons  of  God,  are  free  :  Therefore  faith  St.  PauU  the  haw  of  the  Spirit 
of  Life ^  (that  is,  the  Gofpel  of  Jefus  Chrift,  wherein  is  Lite  and  Spirit, 
and  which  I  embrace  by  Faith,)  hath  made  me  free  from  the  Law  of  Sin 
and  Death,  that  is,  hath  placed  me  in  fuch  Liberty,  that  Sin  and  Death 
hath  no  more  Power  over  me. 

Thereof  follows,  that  the  Spiritual  or  Chriftian  Liberty,  is  ufed  alone 
rightly  by  the  Faithful,  and  none  elfe.  Chrift  hath  made  all  free  from 
the  Curfe  of  the  Law,  the  Service  and  Bondage  of  Sin,  and  the  Tyranny 
of  Satan  ;  but  none  becometh  Partaker  thereof,  except  the  Faithful,  who 
will  receive  and  embrace  the  fame.  As  when  a  King,  or  any  mighty 
Lord  publickly  proclaims  for  his  Subjedls,  that  they  fhall  have  fuch 
and  fuch  Privileges,  under  Condition,  that  they  fhould  feek  for  them 
according  to  the  Prefcription  of  the  King  ;  fo  God  lets  this  Liberty  be 
offered  to  Men,  but  under  that  Condidon,  that  they  fhould  believe.  The 
L^nbelicverS  boaft  likewife  of,  that  the  fpiritual  Liberty  belongeth  to 
them  ;  but  as  long  as  they  ren^ain  in  their  Unbehef,  they  have  no  more 
Benefit  thereof,  than  a  Stranger  has  Benefit  of  another's  Privileges,  which 

^  .  he  can  read,  but  to  no  Advantage.  What  Benefit  had  the  Jezvs  in 
having  Abraham  for  their  Father,  and  for  his  Sake  attributed  to  thcm- 
felvcs  great  Privileges  by  the  Adoption,  the  Covenant,  the  giving  of  the 
Law,  and  the  Promifts  ?  Nothing  at  all  -,  becaufe  they  had  not  Jbraham'i 
Faith,    much   lefs  fliewed  their  Faith  in  their  Works.  The  Liberties, 

Cant.  IV.  12.  ^hich  a  Faithful  receiveth,  are  as  a  Garden  inclofed,  wherein  no  Stranger 
can  come  to  gather  the  Flowers,  but  the  Children  of  the  Houfe  ; 
but  when  an  Unbeliever  is  converted,  he  is  not  longer  a  Stranger,  but  a 
Child.     Jfhmael  was  the  Son  cf  the  bond  Woman,  and  had  no  right  to 

Ccn.xxijio.  the  Hcirfhip  and  Family  of  Abraham  \  therefore  faid  Sarah,  cafi  out  this 

bond  Woman  and  her  Son.    The  Unbelievers  are  not  God's  Children, 

therefore  do  they   not  belong  to  the   Houfhold  of  God  ;    and    fhall 

..•XV. 30.  j.g^^j^^  ^j  ,.|^^  [)^y  ^f  Ju^lgfncnt  this  Sentence,  caft  the  unprofitable  Ser- 

njants  out  into  outer Darknefs,  there  fhallbiweeping  and gnafhing  ofl'eeth. 
IL  Where  from  wc  are  made  free. 

Let 


Of    CHRISTIAN     LIBERTY.  203 

Let  us  now  hear,  what  Liberties  Chrift  hath  procured  for  us,  and 
wherein  they  confift.  We  can  conclude  by  the  Nature  of  Chrid's  King- 
dom, how  the  Liberties  are  •.  for  fince  the  Kingdom  of  Chrift  is  fpirituaJ, 
fo  muft  the  Liberties  of  the  fame  Kingdom,  be  likewife  fpiritual  •,  and 
confiir  in  thefe  two  Parts,  i.  A  Deliverance  from  what  is  Evil.  2.  A 
Right  and  Liberty  to  what  is  Good. 

1,  Concerning  the  Deliverance  from  what  is  Evil.  The  Evil  where- 
from  Chrift  hath  made  us  free,  are, 

Firji^  The  Service  of  Sin.  Being  made  free  from  Sin,  we  are  become  Rom.  vi.  22. 
Servants (0  God :  For  although  Sin'is,  und dwelleih  in  us,  yet  is  the  fame  Ron^-vii.i;- 
forgiven  through  Faith  in  Jefus  Chrift.  Neither  reigneth  the  fame  in  us,  but 
is  mortified  more  and  more  daily  by  the  Grace  of  Regeneration,  until  it  is 
entirely  taken  away  in  the  Hour  of  our  Death  :  Therefore,  as  Chrift  died 
once  for  Sin,  but  liveth  afterwards  unto  God,  fo  ftiould  we  likewife  be 
dead  to  Sin,  and  live  in  Jefus  Chrift  our  Lord.  Where  Men  is  dead  from 
Sin,  there  liveth  Men  unto  God  in  Chrift  ;  Where  Men  liveth  unto  God 
in  Chrift,  there  Men  lets  the  holy  Spirit  govern  :  And  where  the  Spirit  of 
God  is,  there  is  Liberty. 

Secondly,  The  temporal  Death.  Although // /j  appointed  to  Men  to  die,  Heb.  ix-.z/. 
either  Faithful  or  not,  yet  the  Death  of  the  Faithful  is  not  a  Punifhment 
for  Sin,    but   an  End   of  all  temporal   Calamities,   a  Diffolution  from 
all  hard  Yokes,    an  Entrance  to    Life,  and  a  Door   to  eternal  Reft  :  \ 

In  the  mean  while,  the  Body  is  laid  in  the  Grave,  till  the  coming  of  Chrift. 
to  Judgment  5  thtn    ihall    it    be  raifed    up  again  with  honour,  and  be 
crowned  with  Immortality,  and  Death  fliall  then  be  deftroyed. 

Thirdly,  The  eternal  Death.  Since  Chrift  hath  made  usfree from  Sin,  and 
hath  made  Death  to  nought  ;  fo  hath  hcalfomade  us  free  from  theeternal 
Death,  becaufe  the  fame  is  the  Wages  of  Sin.  By  St.  J^J/^jw  the  Divine, 
faith  the  Lord,  He  that  overcometh,fhall  not  be  hurt  with  thefecond  Death.  ^^^   -    ^j 

Fourthly,   The  Tyranny  and  Power  of  Satan.  He  worketh  zvith  Power 
in  the  Children  of  Difobedtence  -,  but  againft  the  Faithful  andEle6t  he  cannot  s.ph.  ii.  2. 
prevail,  any  more  than  him  who  hath  nothing  inChrift.  He  hath  alfo  nothing  in 
themthatbyChrift  are  made  Sons  of  God  :  He  can  tempt  us,  and  he  walketh 
about  as  a  roaring  Lion  •,  but  in  Chrift  we  can  bruife  him  under  our  Feet.  ^  "  '^'/^n'^ 

Fifthly,  The  Curfe  of  the  Law.  The  Law  of  God  requireth  a  perfe(ffc  .  "  '  * 
Obedience  of  us,  if  we  will  be  juftified  thereby  before  God,  and  obtain 
the  eternal  Life,  and  be  free  from  the  Curfe  pronounced  againft  them 
that  do  not  keep  the  Law.  But  Chrift  hath  made  us  free  from  the  Force 
of  the  Law  to  Obedience,  for  he  is  the  End  of  the  Law  for  Righteoufnefs 
to  every  cne  that  believeth  ;  and  alfo  from  the  Punifhment  of  the  Law  to 
Damnation,  So  faith  the  Apoftle  Paul,  Chrift  hath  redeemed  us  from  the  ^^^ 
Curfe  of  the  -Law,  being  made  a  Curfe  for  us  ;  though  the  Law  is  not 
taken  away,  as  is  fliewed  in  a  fornier  Difcourfe.  Gal.  iii.  i-.. 

Sixthly,  Tl\t  Jewifh  ceremonial  and  political  I, aw.  All  the  Levitical 
Ceremonies  were  Figures  to  Chrift,  and  are  now,  fince  the  Incarnation  of 

ChriH: 


204         *  0/    CHRISTIAN     LIBEP.TY. 

Chrld,  of  no  Signification ',  therefore  it  was  concluded  in  the  Apoflolic 
Synod  held  at  Jerufalem^  not  to  put  aTcke  upon  the  Neck  of  the  Difcip  es. 
The  Apoille  Paul  when  he  faw,  that  fome  thouglit  the  Circumcifion 
needful,  bccaufe  he  had  eircumcifed  'Timothy  on  Account  of  fome  Jews^ 
^-  ■'^■2, 2-  jQ  whom  he  was  to  preach,  faith,  Behold,  I  Paul/^jy  unto  you,  that^  if 
ye  be  circumcijed,  Chrijl  Jhall  profit  you  nothing  :  For  I  teftify  again  to  every 
M(in^  that  is  circumcijed^  that  he  is  a  Debtor  to  do  the  ivhcle  Law. 

Seventhly^  The  Yoke  of  human  Commandments,  Hereby  is  not  meant 
the  Commands  of  our  Magid rates,  and  them  that  are  in  Authority 
over  us,  founded  upon  Juftice  and  Equity,  for  them  we  are  obliged  to 
obey';  but  fuch  Commandments,  that  are  neither  commanded  nor  for- 
bidden in  the  Word  of  God,  which  every  one,  without  a  Check  in  his 
Confcience,  can  omit  or  commit,  according  to  his  own  Choice  and  Plcafure  ; 
and  they  are  called  middle  Things,  conliiling  either  in  general  concern- 
ing Men's  living  ;  or  in  particular,  concerning  our  Worfhip  in  the  Church. 

I.  Middle  Things  concerning  Men's  living,  are  the  Things,  that  in 
themfelves  are  neither  good  nor  bad,  and  Men  can  ufe  well  or  evil  ;  as, 
eating,  drinking,  cloaihing,  Matriiitony,  fingle  Life,  and  all  other  fuch 
like  Tranfaftions  ;  thefe  Things  we  can  ufe,  or  not,  without  check  of 
Confcience,  accordingto  our  own  Choice  and  Pleafurc;  But  the  Abufe  of 
the  fame  will  become  a  Sin,  therefore  we  mufl  be  careful  how  we  ufe 
the  Gifts  of  God,  that  the  Things  which  are  given  us  as  a  Bleffing,  do  not 
I  Tim.  iv.4.  become  our  Damnation.  Therefore  faith  St.  Paul,  erery  Creature  of  God 
is  Good,  and  nothing  to  be  refujed,  if  it  be  received  with  Thankfgiving. 

1,  Middle  Things  concerning  our  Worfhip  in  the  Church  are  certain 
Church  Ceremonies,  neither  commanded  nor  forbidden  in  the  W^ord  of 
God,  but  ufed  partly  for  Order  and  Decency  fake,  partly  for  Edification, 
andean  be  ufed  without  check  of  Confcience  as  long  as  until  Men  imagine 
that  they  are  Fart  of  Religion,  and  abiblutely  needful  •,  and  as  if  the  true 
Worfliip  could  not  be  without  them.  Such  Church  Ceremonies  are  with 
us,  the  Confefi)on  and  Abfoiution,  the  Sign  of  the  Crofs,  and  God- 
fathers and  Godmjothers  in  the  Baptifm,  certain  evangelical  and  apoflo- 
iical  Texts  every  Sunday,  feveral  Eloly-Days  and  Fafting-Days,  the 
Surplice,  the  Communion  Table,  the  kneeling  at  the  Lord's  Supper, 
the  Adminillration  of  the  Lord's  Supper  with  unleavened  Bread,  Organs, 
ringing  and  toling  with  the  Bell,  and  Images  or  Fidlures:  Such  and 
other  fuch  like  Church  Ceremonies  can  be  ufed  or  left  off,  according  as  it  is 
thought  proper,  though' not  according  to  the  Fancy  of  every  one,  but 
alone  according  to  the  Command  of  the  Maglftrates,  with  Advice  of  the 
Clergy  as  we  can  fee  of  the  Examples  o^Joflma,  David,  Hezekiah,  and 
others  ;  neither  mufh  they  be  left  off  on  Account  of  theFancy  of  Oppofers. 
Gal  ii  2  1  ^"  regard  to  this  faith  the  Apoflle  Paul,  neither  Titus,  who  was  with 
4  r.  '  '  me,  being  a  Greek  was  compelled  to  be  circumcifed  :  y^nd  that  becaufe  of 
falfe  Brethren  'unawares  brought  in^  ivho  came  in  privily  to  fpy  out  cur 
Liberty,  which  we  have  in  Chriji  Jefus,  that  they  might    bring  us  into 

Bondage  : 


0/    CHRISTIAN     LIBERTY.  205 

Bor.dnge :  To  whom  we  gave  Place  by  Suhje^ion^  no  not  for  an  Hour 
that  the  Truth  of  the  Gofpel  might  continue  with  you. 
III.   How  we  llioiild  (land  fail  in  our  Liberty. 

Even  in  Perfecution  we  {hould  not  give  Place  to  the  Enemies  of  our 
Chriftian  Religion  and  Liberties,  but  we  mud  Hand  faft.  The  Children 
of  Ifrael  a6led  foolifh,  in  that  they  wanted  to  go  back  to  Egypt ^  after 
they  were  made  free,  and  brought  out  of  the  Houfe  of  Bondage.  When 
we  are  once  made  free,  then  mull  we  not  entangle  our  [elves  again  with  the 
Toke  of  Bondage^  w  herefrom  wc  are  made  tree,  but  fi  and  faft  in  our 
Liberty. 

This  Chriflian  Liberty  wc  fliould  not  ufe  to  Epicurifh  Liberty  :  As  if 
we  could  and  might  live  according  to  the  Defires  and  Lulls  of  our  own 
Flefh  and  Blood,  as  the  Men  did  before  the  Sin- Flood,  in  the  Time  of 
Noah  •,  or  as  them  o^  Sodom,  in  the  Time  of  Lot ,  who  did  alone  feek 
their  temporal  and  carnal  Satisfadion  and  Lufl.  Neither  fliould  the 
Chriftian  Liberty  be  ufed  to  a  libertinifli  Liberty  -,  confifting  in,  that  they 
fooliflily  imagine,  or  rather  malicioufly  and  wickedly  conceit,  that 
nothing,  of  what  Kind  or  Nature  focvcr,  is  evil  and  finful  of  it  felf  ;  but 
alone  bccaufe  Men  imagine  them  to  be  finful  :  Such  Liberty  profits 
nothing,  and  can  better  be  called,  a  Yoke  and  Bondage,  becaufc  they 
fervc  their  own  Lufts  and  Imaginations ;  But  the  true  Chriftian  Liberty 
confifts  in  the  following  Articles, 

I.  That  Men  ferve  and  vvorftiip  God  in  Holinefs  and  Righteoufnefs, 
obey  his  Commands,  is  guided  by  the-  Spirit  of  God,  for  where  the  -^o^i"-'?- 
Spirit  of  the  Lord  is,  there  is  Liberty.  He  that  worfliippeth  God,  hath 
the  Heaven  for  his  Treafury,  God  for  his  Treafurer,  the  Angels  for  his 
Miniftcrs  and  Waiters,  and  the  Creatures  for  his  Servants.  He  that 
lerveth  God,  hath  Right  and  Liberty  to  all  the  Treafures  of  God's  Grace, 
like  a  King's  Favourite,  has  free  Liberty  to  go  over  all  the  Riches  of 
his  Lord  :  He  can  come  boldly  unto  the  Throne  of  Grace,  that  he  may  ^^'■*^'  ^^'-  '^• 
obtain  Mercy,  and  find  Grace  to  help  in  Time  of  Need.  He  hath  Liberty 
to  ufe  all  the  Creatures  of  God  with  a  good  Confciencc,  for  the  Faithful 
are  the  Heirs  of  the  IVorld,  and  he  hath  Boldnefs  to  enter  into  the  Holieft  fjeb 
by  the  Blood  of  Jefus.  Satan  comcth  with  his  Temptations,  our  Flefh  and 
Blood  with  their  Alurements,  the  World  with  its  Pcrfccutions.  and  our  . 
Confcience  with  its  Defperations,  and  will  deceive  us  -,  yet  let  us  ftajid 
faft  in  the  Liberty,  wherewith  Chrift  hath  made  us  free,  and  be  not 
intangkd  again  with  the  Yoke  of  Bondage.  The  procuring  of  this  Liberty 
did  coll  our  Savioor  his  precious  Blood  •,  let  us  therefore  put  a  great  „ 
Value  thereon,  and  not  ufe  the  fame,  for  an  Occaficn  to  the  Fleftj,  as^p^f^jj  j^* 
them  who  while  they  promife  them  Liberty,  they  themfelves  are  the  Ser- 
vants of  Corruption.  He  who  is  begifted  of  a  King  with  certain  Privileges, 
is  always  careful,  that  his  Privileges  and  Liberty  ihould  not  be  corrupted 
in  the  leaft  ;  much  more  Ihould  a  faithful  Child  of  God,  f.-iad faft  in 
the  Liberty  wherewith  Chrifi  hath  made  himfelf  free,  from  Satan,  the 
World,  and  his  own  finful  Flelh  and  Blood.  2.  That 


Rom. 


IV, 


19. 


2o6  0/    CHRISTIAN     LIBERTY." 

2.  That   we   do    nothing,    whereon  our  Confcience doubts,  or  againfl: 

our   own    mind.      When    we    do   a  1  hing,  whereon  we  doubt,  either 

Rom.  xiv.  5-  to  be  right  or  not,  that  is  Sin,  for  whai  is  not  of  Faith ^  is  Sin  :  Therefore 

om.  XIV. 23  £j^Qyj(j  ^.g   j-^g  fy]]y  a0\jrf(j  j^  our  Mind,  that  a  Thing  is  allowed,  before 

we  do  the  fame,  and  when  we  are  not  ourfelves  convinced  thereof,  than 

may  wc  take  the  Advice  of  another,  who  is  better  inftru6led  therein: 

^.  That  we  do  not  ufe  our  Chriflian  Liberty  to  the  Offence  of  them 

oF  little  Faith.  Love  fhould   rule  our  Actions.  God  hath  forbidden,  to 

curfe  the  Deaf,  and  to  put  ftumbling  Blocks  before  the  Blind.  We  alfo 

fhould  neither  ufe  our  Liberty  in  the  Frefence   of  them  who  are  offended 

1  Cor.  X.  23.  thereover.   The  Apoftle  Paul  faith,  all  Tubings  are  lawful  for  me,  but  all 

Things  are  not  expedient  -,  all  Things  are  lawful  for  me,  hut  all  Things 

Rom.  XIV. 21  g/itfy  not.   It  is  Go-cd^  neither   to   eat  Fie fh,  nor  to  drink  Wine.,  ncr  any 

p      ...       Thing  iz'hereby  thy  Brother  flumbleth,  or  is  offended,  or  is  mf.de  weak. 

^  Wherefore,   if  Meat  make  my  Brother  to  offend,  I  will  eat  no  Flefh  while 

the  World flandeth,  lejl  I  make  my  Brother  to  offend.  The  VJ  eaning  of  the 

Apoflle,  we  can  fee  by  the  Foregoing,  when  he  faith,  That  he  deareth 

himfelf    to   eat  Meat  :  But  if  he  did  perceive,  that  a  Brother,  who  had 

Knowledge,  and  was  fcrupilous  thereover,  fhould  thereby  be  obliged  to 

cat   againft  his  Confcience  of  the  Meat  in  the  Idois  Temple,  whrre  he 

might  find  Paul  eating,  then  would  he  rather  let  it  alone,  than  caufe  his 

Brother  to  offend.   In  fuch  Cafes  we  fhould,  through  Chriftian  Love,  refift 

from  our  Liberty,  and  i&.   fo  that  our  Brother  fhould  not  be  offended. 

4.  That  we  fhould  not  give  Place  by  Subje(5lion  to  the  Enemies  in  any 

Thing  :  that  they  fhould  not  be  confirmed  and  ftrengthened  in  their  falfe 

Opinions  andConflruclions,  and  take  thereby  Opportunity  to  boaft,  that 

their  Opinion  is  the  beft,  and  moft  convenable  with  the  Scripture.   There- 

iCor.  vi.  i^  fore  admonifheth  the  Apoftle  Paul,  be  ye  not  unequally  yeked  together  with 

Unbelieiers,    What   is  it  to  be  yoked  together  with  Unbelievers,  but  to 

confent  to  their  wrong  Opinion  and  Conceit.  Therefore  would  he  not  give 

•  "■  4'  5-  Place  by  Subjeftion  to  the  falfe  Brethren,   who  came  in  privily  to  fpy  out 

•c    A       ^(   the  Liberty  of  the  Chriftians.   Mcfes  ftood  fo  much  upon  the  Liberty  of 

'  "  '  the  Children  of  Jfrael,  that  he  would  rot  that  there  fhould  be  one  Hoof 

left  behind.    The  Prophet  Daniel  would  not  pray    in    private,    but  his 

Windows  being  open  in  his  Chamber  towards  ]tru(a\em,  he  kneeled  upon 

his  Knees  three  times  a  Day,  and  prayed  -,  that  it  fhould  not  feem,  as  if  he 

gave  Place  to  his  Oppofers  and  P  nemies. 

Since  then  God  hath  been  fo  gracious,  ar.d  hath  fent  kis  Son,  who  hath 
made  us  free  from  Sin,  Death,  Satan  and  Hell,  that  we  fhould  ferve  him 
in  11  dine fs  and  Right eoufnefs  all  the  Day's  of  our  Life,  let  us  then  pray  to 
this  bountiful  Gcd,  that  he  will  let  his  holy  Spirit  guide  us,  fo  that  we  can 
ftand  faft  in  the  Liberty  wherewith  Chrift  hath  made  us  free,  and  do 
nothing,  but  what  is  acceptable  in  the  Sight  of  God,  and  to  cur  own 
Salvation,  until  we  obtain  the  heavenly  and  eternal  Liberty  in  his  glorious 
Kingdom,     Amem.  XXXL     SERMON. 


0/    AFFLICTION  ^o? 

XXXI.     SERMON, 


O    F 

AFFLICTION. 


The  Text,  2  Corinthians  IV.  17,  18.  ver. 

Our  tight  Affli&ions,  which  is  but  for  a  Moment,  worketh  for  us  a 
far  fjjore  exceeding  and  eternal  Weight  of  Glory  :  While  we  look 

not  on  the  Things  which  arefeen,  but  at  the  Things  which  are  not 
feen  ;  for  the  Thifigs  which  are  feen  are  Temporal^  but  the  Thingi 

which  are  not  feen ^  are  Eternal. 


I    NTRODUCTION. 

ITH  Trouble  Menclimbcth  to  a  high  Place,  and  with  Difficulty 
'^t     Men  Cometh  to  Glory  :  The  Kingdom  of  Heaven  is  compared 


W 


in  the  Word  of  God  to  a  great  City,  and  a  Royal  Palace  built 
upon  a  high  Mountain,  whereto  is  a  difficult  Aflent,  full  grown  with 
Thorns.  Our  Saviour  faith  thereof,  Strait  is  the  Gate,  and  narrow  is  j^^t,  yjf,  j^,- 
the  Way,  which  leadeth  unto  Life,  and  few  there  he  that  find  it.  The 
Apoftks  knew  this  full  well,  and  therefore  did  confirm  the  Souls  of  the 
Difciples,  and  exhorted  them  to  continue  in  the  Faith,  for  we  muft 
through  much  Tribulation  enter  into  the  Kingdom  of  God,  as  the  Spirit 
of  God  faith,  ydSIs  XIV  Chapter,  22  Verfe.  In  thefe  Words  is  defcribed^ 
I.  The  Difficulty  of  the  Way  in  many  Tribulations.  And,  2.  The 
Glory  of  the  Mark  in  the  Kingdom  of  God. 

I.  The  Difficulty  of  the  Way  in  many  Tribulations.  Human  Life  is 
compared  in  the  Scripture,  by  a  Way  :  For  as  he,  who  waiketh  upon  a 
Way  Cometh  farther  and  farther  forth,  and  his  Way  becometh  fhorteT 
and  fhorter  ;  fo  do  we  go  forth  daily  upon  the  Way  of  our  Life,  and 
come  nearer  and  nearer  to  the  Mark  :  As  foon  as  we  enter  into  Life,  we 
begin  to  go  out  again.  He  that  waiketh  upon  a  Way,  leaveth  every 
Thing  behind  ;  We  brought  nothing  into  this  World,  and  it  is  certain  we  \  Tini.  rk  7. 
can  carry  nothing  out.  Every  Way  hath  its  Mark,  wherefrom,  and 
whereto  •,  fo  our  Life  hath  its  Marks  from  our  Mothcr's-Womb  unto 
©ur  Grave  :  He  that  waiketh  on  a  Way  is  in  continual  Danger,  firft 

X  t  with 


2o8  0/'    A  F  F  L  I  C  T  I  O  K. 

with  the  Badnefs  of  the  Way  under  Foot,  then  with  Storm  and  Rain 
over  Head  ;  fo  is  our  L-ife  full  of  Labour  and  Sorrow,  outward  Strife, 
inward  Terror,  Tribulation  in  the  Body,  Tribulation  in  the  Soul  :  Who 
can  fum  up  all  the  Tribulations,  which  we  mutt  undergo  ?  In  particular 
the  beft  Children  of  God  fuffer  the  grcateft  Affliftions.  PFe,  faith  the 
Apoflle,  of  himfelf  and  other  Faithful,  tmiji  through  much  Irihulat'ion 
enter  into  the  Kingdom  of  God.  O  could  we  rightly  underftand  that 
Afflidlion  is  a  Token  of  God's  Love,  and  the  true  Colour  wherewith 
God  marketh  his  own  ;  we  iliould  then  endeavour  to  take  hold  thereof 
with  both  Hands,  and  fay  with  the  A  pottle  Paul^  We  glory  in  Tribula- 
tions. Overlook  the  Examples  of  the  Saint?,  and  you  fliali  find  that 
none  of  them  entered  into  the  Kingdom  of  God  without  Tribulation  ; 
For  God  proved  them,  and  found  them  worthy  for  himfelf  ;  as  Gold 
in  the  Furnace  hath  he  tried  them,  and  received  them  as  burnt  Offer- 
ings. Who  will  then  flirink  away  for  this,  wherewith  the  Children  of 
f  fal.  :x.\xiv.  God  have  been  tried  ?  Since  we  muji  through  much  Tribulation  enter  into 
-°-  the  Kingdom  of  God^  many  are  the  AffiiSlions  of  the  Righteous.     It  cannot 

be  other  ways  in  regard  to^ 

Firfi^  The  Will  and  Ordination  of  God.  God  hath  not  ordained  any 
other  Way,  wherethrough  his  Children  mutt  enter  into  his  heavenly 
Kingdom,  thanbyAfBidions  and  Tribulation:  In  like  Manner  there  was  no 
other  Way  for  the  Children  of  Ifrael  to  the  promifed  Land,  than  through 
the  Wildcrnefs.  Not  that  the  Lord  is  pleafed  in  troubling  of  Men,  but 
becaufe  that  he  is  delighted  in  the  Patience  of  the  Chiklren  of  Men,  juft  as 
aFacher  is  pleafed  with  his  Child  under  his  fatherly  Correction.  In  regard 
Piov.  j'ii.  ir,  to  this  5o/ow(7^z  faith,  Whom  the  Lord  loveth,  he  corre^ethy  even  as  a 
Father  the  Son,  in  whom  he  delighteth.  « 

Secondly y  The  Trial  of  our  Faith.  When  we  try  an  earthen  VefTelp. 
whether  it  is  empty  or  full,  whole  or  crackt,  then  we  do  knock  on  the 
fame  :  When  God  knocketh  on  Men,  who  is  compared  with  an  earthen 
VefTcl,  with  the  Hammer  of  AfRitflion,  then  can  it  be  perceived  whethei- 
they  are  full  of  the  Knowledge  of  God  and  Chriftian  Virtues,  or  not. 
John  XV.  2.  Thirdly.,  Our  olvn  Purification.  Our  Saviour  faith,  Every  Branch 
that  beareth  Fruity  my  Father  purgeih  it.,  that  it  may  bring  forth  mort 
Fruit.  This  purging  is  done  with  Afflidion.  This  Comparifon  is  taken 
of  the  Vines,  which  are  trimed,  and  purged  from  dead  Limbs  and 
Branches,  in  order  to  make  the  fame  fruitful. 

Fourthly,  The  Likcnefs  cf  the  Image  of  Chritt.  As  our  Saviour  faith 
Luke  xxi'/.  ^f  j^jg  ^^^^  Sufferings,  Ought  not  Chrifl  to  have  fuffer ed  thefe  Things,  and 
'^"  to  enter  into  his  Glory  :  So  may  we  fay  of  Afflidions  .?  Ought  we  not  to 

fuffer  them,  Cir.ctwemuji  through  much  Tribulation  enter  into  the  Kingdcm 
of  God.  When  a  Traveller  hath  finifhed  his  Journey,  then  doth  he  forget 
all  his  Troubles  ;  The  Tribulations  of  God's  Children,  fhall  alfo  end  in 
Joy,  their  Fighting  in  Vidory^  and  their  Affli^iioia  in  a  glorious  Crown-: 
which  is  2.  The 


0/ AFFLICTION.  .-oo 

2.  The  (jlory  of  the  Mark  in  the  Kingdom  of  God,  whereunto  they 
fhali  enter.  Afflidion  is  as  a  golden  Ladder,  whereon  .we,  through  the 
Merits  of  Chrift,  and  the  Power  of  the  holy  Spirit,  can  climb  up  to 
Heaven,  and  enter  into  the  Kingdom  of  God.  Though  we  muft  not 
apprehend  this  alfo,  as  that  AfRidion  is  the  efFedling  Caufe  of  our  Salva- 
tion, or  that  Men  do  deferve  the  Kingdom  of  Heaven,  by  and  through 
his  Patience  in  Affliction  :  No,  but  when  we  have  endured  faithfully  and 
patiently  unto  our  Lives-End  •,  then  do  we  become  thereupon,  and  not 
thereby  {&ved.  Pie  that  will  be  crowned  with  Honour  and  Glory  in  the 
Kingdom  of  God,  mud  endure  patiently,  fight  and  conquer  manly  here 
on  Earth.  Hereof  affureth  the  Spirit  of  God,  all  them  who  are  under^^ 
Afflidlion  in  the  Words  of  our  Text  j  whereof  we  will  behold  thefe  two  ; 
following  Heads,  namely, 

First,  fVhat  JffliBion  is  under  its  feveral Names. 

Second,  TFhat  Profit  we  have  thereof. 

Explanation  of  the  Text; 

I.  What  Affliflion  is  under  its  feveral  Names; 
Affliflion  is  called  in  the  holy  Scripture  by  feveral  Names,  as, 

1.  A  Crofs,  in  regard  to  the  Crols  of  Chrift.  That  as  Chrift  bore  his; 
own  Crofs  •,  fo  muft  likewife  all  his  Followers  bear  theirs  :  This  Name  is 
a  glorious  Comfort  under  Affliction.  Is  it  a  great  Honour  for  a  Servant 
to  have  his  Lord*s  gold  Chain  round  his  Neck  ?  Then  is  it  a  greater 
Honour  for  a  Chriftian  to  bear  the  Crofs  after  Chrift.  Had  Simony  of 
Cyrene^  rightly  known  the  condemned  Man  who  went  before  him,  there 
would  have  been  no  Occafion  of  forcing  him  to  bear  the  Crofs  of  Chrift. 

2.  The  Toke  of  Chrift.    Our  Saviour  faith,  Take  my  Toke  upon  you  :  Mat.  xt.  29, 
This  is  a  Com.parifon  taken  of  Oxen  yoked  in  a  Plough  :  The  Farmer 

yokes  his  Oxen  in  order  to  try  them,    if  they  are  ftrong  and  willing  to 
work  •,  God  puts  this  Yoke  of  Chrift  on  his  Children,  for  to  try  how  they 
are  inclined,  and  if  they  will  cleave  to  him,  and  not  let  any  Tribulation 
feparate  them  from  him.  The  Oxen  is  made  tame  under  the  Yoke,  and 
kept  in  the  Furrows ;  God  tameth  his  Children  under  Chrift's  Yoke,  and. 
keepeth  them  within  the  Bounds  of  Piety  and  Charity.  Therefore  faith 
the  Pfalmift,  It  is  Good  for  me^  that  I  have  been  affli^ed^  that  I  anight   prnLcxix.-i, 
learn  thy  Statutes.     Tlie  Oxen  is  not  always  in  the  Yoke,    but  is  taken 
out  and  foddered  ;    God  lets  his  Children  fuffer  under  Chrift's  Yoke, 
butatlaftthey  fliall  be  relieved,  that  they  may  reft  from  their  Labour.   Rgv.xiv.  i* 
If  the  Ox  knew  how  he  muft   labour  and  be  beaten,  he  would  not  ftand 
and  be  yoked  fo  willingly  :  If  a  Child  of  God  had  not  better  to  expeft 
under  Chrift*s  Yoke  than  the  fame,  then  would  he  defpair.  If  in  this     ^ 
Life  only  we  have  hope  in  Chrift,  we  are  of  all  Men  moft  miferable :  But  '    °^'  ^^"'^ 
now  we  exped    fome  thing   better,  namely  the  eternal  Joy,  which  no 
.Sorrow  jhail  t^fee  from   us.     Jn  regard  to  this  our  Saviour  calleth,  his  Mat.  xi.  ^o 

Xoke 


210  0/    AFFLICTION. 

2'oke  eafy,  and  his  Burthen  light  \  in  Comparifon  to  the  Wrath  of  God, 
and  the  Burthen  of  the  eternal  Punifhment,  wherefrom  Chrift  hath  made 
us  free,  and  of  the  great  Joy,  which  fhall  follow  thereupon.  Vv  hat  is  a 
temporal  Crofs  to  the  eternal  Joy  ?  No  more  than  a  Drop  of  Water 
Zech.  X.  II.  againll  the  Ocean,  and  a  Grain  of  Sand  againft  the  whole  Globe. 

3.  A  Sea.  The  Prophet  Zachariah  faith.  He  Jhall  pafs  through  the 

Sea  with  /1fl^£iion  :  The  Sea  is  bad  tailing  •,  Afflidlion  is   alfo  for  Flelh 

and  Blood.     The  Sea    is  deep,  in  fome  Places  bottomkfs,  and  in  fome 

Pf  1 1  ix  I  2  Flaces  full  of  Mire  :   Afflidion  bringeth  us  often  in  great  Perils,  Temp- 

'    tations  and  Grief,  fo  that  Men  muft  cry  out  with  the  Pfalmiji,  Save  me 

O  God,  for  the  Waters  are  come  in  unto  my  Soul,  I  fink  in  the  dee-p  Mire, 

when  there  is  no  /landing.  On  the  Sea   blowcth  feveral  and  all  lorts  of 

Wind  •,  in  Affli6lions  arifeth  the  Temptations  of  Satan,  the  Reproach  of 

Men,  and  their  wrong  Cenfures,  and  Men's  own  doubtful  Thoughts,^  as 

Mat.  xlv.31.  Peter,  who  began  to  fink. 

Pfal.lxxv.g.      4,  ACup.  The  P/almifl  faith,  In  the  Hand  of  the  Lord  there  is  a  Cup. 
This  Name  bringeth  to  our  Remembrance,  the  Forbearance  of  Affli6tion  t 
T  hnxvi  16  -^  Cup  is   a  fmall  VefTel,  and  can  be   foon  emptied  ;  Afflidion  is  not 
Eternal,  hut  for  a  Moment,  or  a  little  while.  Weeping   may  endure  for 
Pfal.  XXX.  5.  ^  J^igj^i^    })ut  Jj>y  cometh  in  the  Morning.    In  a  little  Wrath  1  hid  my 
Ifa.  hv.  8.     Pace  from   thee  for  a  Moment,  but  with  everlajiing  Kindnefs  J  will  haze- 
Mercy  on  thee,  faith  the  Lord  thy  Redeemer.    Of  this  Name    we  can 
remember  the  certain  Meafure  ofAfRidlion,  in  a  Cup  a  certain  Portion 
goeth,  whereof  every  one  gtts  his  Part  -,  a  Child  drinketh  not  fo  much 
Pfal    cxviii  ^^  a  Man,  God  giveth  Afflidion  according  to  Strength,  for  He  chaflened 
18.  fore,  but  giveth   mt  over  unto  Death  -,  as,  the  Fitchefs  are  not  threfhed 

Jfa.xxviii.27  ii^ith  a  threfhing  Inflrument,  neither  a  Cart  Wheel  turned  about  upon 
the  Cummin  \  but  the  Fitches  are  beaten  out  with  a  Staff.,  and  the 
I  Cor.  x.  13.  Qf^jgffj^f2  qji^iijp  a  Rod  :  Likewife  God  will  not  fuffer  us  to  be  ttmpted  above 
that  we  are  able  to  bear.  We  can  likewife  remember  the  Worth  :  When 
the  Lord  of  the  Houfe  ftretcheth  out  the  Cup,  then  muft  the  Children 
iPet.  IV.  17.  ^{^^\^  fjrftj  and  afterwards  the  Servant  :  For  the  Judgment  mujt  begin  at 
the  Houfe  of  God,  The  beloved  Son  of  God  was  obliged  himfelf  to  drink 
this  Cup,  and  hath  thereby  fandified  the  fame  for  his  Brothers  and 
Sifters,  who  muft  drink  after  him. 

5.  Bitiernefs  and  Wormwood.  So  faith  the  Prophet  Jeremiah  in  his 
Lam.  iii.  15.  Lamentations^  Fie  hath  filled  me  with  Bitiernefs,  he  hath  made  me  drunk 
with  Wormwood.  Wormwood  is  bitter  to  the  Palate,  Affiiclion  is  alfo 
for  Flefti  and  Blood:  Wormwood  purgeth  the  bad  Humours  of  our 
Bodies  ',  AfFjidion  cleanfeth  the  Soul  from  all  filthy  Defires  and  Sin, 
After  the  Children  of  Ifrael  had  been  three  Days  in  the  Wildernefs,  they 
Ixod,xv.23.  came  to  Marah,  where  they  found  bitter  Water,  and  could  therefore 
not  drink  it ;  wherefore  the  Lord  (hewed  Mofes  a  Tree,  which  when  he 
J^ad  caft  into  the  Waters,  the  Waters   were   made  fweet.  We  are  not 

three 


Of    AFFLICTION.  211 

three  Days  old  in  the  World,  before  we  come  to  the  bitter  Waters  of 
Marah  :  But  a  true  Faith  is  the  Mo/es,  who  cafteth  the  Tree  of  Life> 
Jefus  Chrift,  into  thefe  bitter  Waters,  whereby  they  become  Sweet. 

6.  A  Furnace^  (o  laith  the  Prophet  Ijaiab,  I  have  chofen  thee  in  /^S^^rfa.  xlvni.io 
Furnace  of  Affli£lions.  God  hath  two  Furnaces,  in  the  one  he  cafteth  the 

Gold,  and  in  the  other  the  Skim,     The  Furnace  wherein  he  cafteth  the 

Skim,  is  Hell,  which  is  called,  a  Furnace  of  Fire :  The  Furnace  wherein  Mat.  xiii. 50. 

he  cafteth  the  Gold,  is  Afflidlion  ;  that  as  the  fining  Pot  is  for  Silver^  ^w^Prov.xvii.  3. 

the  Furnace  for  Gold  :  So  trieth  the  Lord,  Men*s  Heart  by  Affllcflions, 

not  becaufe  he  doth  linow  them,  without,  but  alone  to  make  them  public. 

for  others. 

7.  Chaflening.  Of  this   faith   St.  Paul^    My  Son,  defpife  not  thou  the  Hab.  xii.  r. 
Chajlifement  of  the  Lord,  nor  faint  when  thou  art  rebuked  of  him.  For 

whom   the  Lord  loveth  he  chafieneth,  and  fcourgeth  every  Son   whom  hel-l^h.xu.  6. 

receiveth.  If  ye   endure  chafiening,  God  dealeth  with  you  as  with  Sons  : 

For  what  Son  ts  he  whom  the  Father  chafleneth  not  ?  But  if  ye  be  without  ^^^-  ^^^-  7- 

Chaflifement ,  whereef  all  are  Partakers,  then  are  ye  Bafiards  and  not  Sons, 

Furthermore,  we  have  had  Fathers  of  our  Flefh,  which  corre^ed  us,  and       '    ""    ' 

we  gave  ther/i  Reverence  :  Shall  we  not  much  rather  be  in  Subje£lion  unto  ^^^^  .^jj 

the  Father  of  Spirits  and  live  ?  For  they  verily  for  a  few  Days  chaflened 

us  after  their  own  Pleafure  ;  but  he  for  our  Profit,  that  we  might  be  Par-  Heb.  xii.  10. 

takers  of  his  Bolinefs.  In  thefe  Words  lay  concealed^  Two  weighty  Con- 

clufions,    why    we  ftiould  patiently    receive   Affli6tions.     The  Firfi  is, 

That  God  hath  right  to  chaften  and  rebuke  his  own,  fince  they  are  not 

without  Sin  ;  for  where  Sin  is,  there  is  alfo  the  Punilhment  for  Sin.     The 

Second  is,  That  we  fhould  not  defpair,  nor  faint  away  under  Afflidlion, 

fince  wc  are  thereby  afiured  of  the  Love  of  God  :  This  is  explained  with 

a  Comparifon  taken  from  earthly  Fathers  and  their  Ch  Idren. 

8.  JTempefi.  Of  this    faith   the  Prophet  Ifaiah,    Oh  thou  affli^ed,  ih.  Hv.  n. 
toffed  with  Tempefl.     Tempeft  cometh  from   the  Lord,  who  raifeth  the^^^^-^Vn.zy 
ftormy  Winds.  Afflidion  cometh  likewife  from  God.   I  form  the  Light,  ^^^"  ^^^*  7- 
and  create  Darknefs,  I  make  Peace,  and  create  Evil,  I  the  Lord  do  all  ^       ...  ^ 
thefe  Things^  Who  is  he  that  faith,  and  it  cometh  to  pafs,  when  the  Lord   I'"'-'"'  37- 
commmdeth  it   not  ?    Out  of  the  Mouth  of  the  mofi  High  proceedeth  not 

Evil  and  Good  ?  God  permits  fome  times  the  Devil,  the  World,  and 
the  corrupted  Flefh,   to  afflid    his  Children.  Who  doth  not  know  how  i^^^-     .. 
Satan    afflided  7<?^   with  the  Permiftion  of  God?  Satan  dejired  to  h/ive\'f\^''^^'-^^ 
Peter,  that   he  might  fift  him  as  Wheat.   The  Apoftle  PW  fpeaketh  of  zCor.  xii.  7. 
Xh^  fiery  Darts,  and   the  Bufifets  of  Satan.   The  World  is  compared  by  a 
Sea,  where  Storm    and  Tempeft  arife  ;  fo  do  the  Children  of  the  World 
occafion  much  Tribulation  and  AffiicTion  to  the  Children  of  God,  HeG?A.'\v.  20 
that  was   born  after  the  Flefh,  perfecuted  him  that  was  born  after   the 
Spirit,  even  fo  it  is  now.     The  Sea  is  unconftant,    firft  calm  then  foam- 
ing •,  likewife  is  the  World  and  her  Children.  The  Countenance  that  fniiles 

9S. 


21^  0/    AFFLICTION. 

flt  lis  To-day,  will  turn  and  frown  To-morrow.  Onr  own  corrhptcd 
Flefh  and  Blood  raife  likewifc  many  Storms  againfl  us.  TheFlefli  defireth 
againft  the  Spirit,  and  the  Spirit  again  ft  the  i  lefh,  and  the  ficjhly  Lufts 
war  againjl  the  Soul.  The  Storm  and  Tempeft:  bloweth  as  well  on  the 
Royal  Palaces  as  on  Cottages  ;  the  Poor  muft  not  alone,  but  like- 
wife  the  High  and  ^Mighty,  fufFer  Crofles  and  AfRidion  :    After  a  great 

Tfw.  ii.  II.  Tempeft,  follow  always  a  great  Calm  ;  likewife  flTiall  there  be  an  End 
of  Affliction,  if  not  here,  yet  hereafter  in  eternal  Joy. 

When  the  Apoftle  faith  in  our  Text,  Our  Jffli^ion^  then  maketh  he 
thereby  Difference  between  the  AfHidion  of  the  Godly,  and  Ungodly. 
The  Afflidion  of  the  Faithful  proceed  from  God's  Love,  but  that  of  the 
Unbelievers  from  his  Juftice  and  Vengeance  •,  and  therefore  is  the  Afflic- 
tion of  the  Faithful  called,  a  Chajlifement  and  a  Tryal  -,  but  that  of  the 
Uiibelievers  are  called,  a  Plague  and  Punipnunt,  God  mixcth  his  Juftice 

Wlic.  vii.  18.  and  Mercy  together   in   the  AfRidion  of  the  Faithful.  He  retaineth  not 

Pfal.  Ixxv.g.  his  Anger  for  ever,  becaufe  he  delighteth  in  Mercy.  On  the  Ungodly, 
God  fheds  out  his  Wrath,  for  they  &all  drink  the  Dregs.  By  the  Faith- 
ful God  is  prefcnt  as  a  loving  Helper  in  their  Affiiftions  ;  but  by  the 
Ungodly,  he  is  as  a  fevere  Revenger  ;  The  Faithful  are  patient  in  Afflic- 

Mic.  vii.  9.  tions,  faying  with  the  Prophet  Micahy  I  will  hear  the  Indignation  of  the 

Vf^.cvi.  2].  Lcrdy  becaufe  I  have  ftnned  again/i  him.  The  Ungodly  murmur ^  and 
hearken  not  unto  the  Voice  of  the  Lord.  The  j^.fflidfion  of  the  Faithful  is 
received  by  them  as  a  fatherly  Correction,  whereby  God  will  (hew  them 
their  Tranlgrefiions  :  but  the  Ungodly  receive  the  fame  with  Obftinacy 

I'fa.  i.  -.  of  Heart  :  Wherefore  the  Lord  laid  of  them.  Why  fJjould  ye  he  flriken 
any  more  ?  ye  will  revolt  more  and  more.  The  Afflidlion  of  the  Faithful 
is  but  for  a  Moment,  and  lliall  end  in  eternal  Joy  ;  but  the  Affli(flion 
of  the  Ungodly  and  Impenitent  fhall  be  continually,  and  end  in  eternal 
Mifery  in  the  Furnace  of  Fire. 

All  the  Names  wherewith  Affliftion  is  called  in  the  Scripture,  can  be 
brought  under  thefe  four  Denomiinations,  Firft:,  Crofs  of  Ranfom. 
Second,  Crofs  of  Martyrdom-  Third,  Crofs  of  Punifhment.  ^w^  Fourth, 
Cro(s  of  Tryal. 

Firft,  Crofs  of  Ranfcm,  is  the  painful  Sufferings  of  our  Lord  and 
Saviour  Jeliis  Chrift,  which  he  fuffered  and  underwent  for  the  Sake  of 
our  TranfgrefTions,  and  thereby  became  a  full  and  fatisfaftory  Ranfom 
for  the  fame,  and  the  Puniftiment  thereof.  None  hath  bore  this  Crofs 
but  Chrift,  neither  could  any  other  bear  the  fame  than  he  •,  for  therefor 
was    he   fent   into   the  World,  and  took  on  the  Form  of  a  Servant.   In 

jfa.  Uiii.  3.  regard  to  this  the  Prophet  Ifaiah  faith  in  his  Prophecy  of  Chrift,  /  have 
trcden  the  Wine  Prefs  alone,  and  of  the  People  there  was  none  with  me. 

Second,  Crofs  of  Martyrdom  ;  that  is,  the  Sufferings  of  the  holy 
Martyrs,  which  they  underwent  for  the  Confeffion  of  Chrift's  Name. 
St  Stephen  is  the  Firft  on  this  Lift,  and  was  afterwards  followed  by  the 

Apoftles, 


0/     AFFLICT  ION.  U3 

Apoftles,  and  many  others  both  Men   and  Women,  who  were  all  llain 

upon   the  Earth   for  the  Name  ofChrift,  and  the  Truth  of  the  Gofpel.  Rcv.x;viu,24. 

It   might  feem  for  human  Thoughts,  that  the  Death  and  Suflerings  of 

the  Martyrs   was   as    painful    as  that   of  Chrift  :  But  there  is  as  great 

Difference  between  both,    as  there  is  between  Heaven  and  Earch,  Light    / 

and  Dark  -,  for  the  Death  of  Chrift  was  a  perfedl  Attonement  tor  the  Sins 

of  the  World,  and   the  Martyrs  could  not  fatisfy  even  for  the  leaft  of 

their  own  Sins.    Chrift  did  feel  in  his  Sufferings,  the  Wrath  of  God,  and 

the  Terror  of  Hell  •,  the  holy  Martyrs  did  feel  the  co-operating  Power  of 

the   holy  Spirit  :  Chrift  became   in    his  Death  a  Curfc  for  us  ;  the  holy 

Martyrs  were  blefled  in  their  Death  for  Clirift's  Sake  :  Chrift  did  wreftle 

with  the  eternal  Death  •,  the  holy  Martyrs  alone  with  the  Temporal. 

Thirds  Crofs  of  Pwiijhment.  When  God  puniflieth  in  his  Juftice  either 
one  or  another  in  particular,  or  elfe  whole  Countries  or  Kingdoms  in 
general^  when  they  will  not  repent  and  be  converted  ;  fo  were  the 
Angels  who  fell,  plunged  into  Hell  •,  ib  was  the  firft  World  drowned 
with  the  Sin-Flood  •,  fo  was  Sodom  and  Gomorrah  confumed  with  Brim- 
ftone  and  Fire  from  Heaven  •,  fo  are  Kingdoms  and  Countrici  infefted 
with  Plague,  War,  Tempeft,  Tyranny,  Famine,  and  many  other 
Calamities,  which  befalleth  the  Ungodly  and  Godly  1  But  all  Things 
worketh  good  unto  them  that  fear  God- 

Fourth,  Crofs  of  Tryal,  when  God  trieth  us :  Of  this  faith  ihePfalmiJi, 
thou  O  God  haji  proved  us,  thcu  haji  tried   us  as  Silver  is  tried.    This  Pral.  Ivi.  le, 
Crofs  or  Affliction  befalleth  commonly  the  Innocent,  not  in  their  Perfon 
which  becometh  Chrift  alone,  but  in  their  Caufes. 

Of  this  Crofs  of  Tryal  fpeakcth  the  Apoftle  in  our  Text,  faying, 
■$ur  light  Affiioiion,  which  is  but  for  a  Moment.  And  defcribeth  alfo 
Affliction  by  two  Things,      i/.  Of  the  Lightnefs.   2d,  Of  the  Shortnefs. 

17?,  Of  the  Lightnefs.    It  is  an  Afflidion,  not  an    hcllifli    Pain,  as 
Dives  fuffered.    God  favours  us  with  many  glad  Hours  in  the  Midft  of 
Affliction,  I  take  Pleafure,  faith  the  Apoftle   Paul,    in  Infirmities,  in  zCor.xii.i.©, 
Reproaches,  in  Neceffities,   in  Perfecution,  in  Biftreffes  for  Chrijl^s  Sake, 
God  will  not  let   his  Children  bear  the  CrofTes  alone,  but   he  helpeth 
them.  The  Apoftles  were  fcourged,  and  beaten  for  Chrift's  Name  Sake,  ,  ^ 
but  they    rejoiced  thereover.  St.  Stephen  v/as  ftoned,    but  his  Soul  was     ^  *   •^^■■^}> 
rejoiced,  and  defired  to  be  by  Chrift,  whom  he  faw  fitting  on  the  right  j^^^  yii.  "6, 
Hand  of  God. 

id.  Of  the  Shortnefs :  It  is  but  for  s  Moment.  Affliction  hath  itsSting, 
it  hath  liicewife  Wings :  Therefore  the  Prophet  Ifaiah  faith,  Sorrow  ami  ^f*-^'-^^'V'i«>' 
Sighing  /hall  fee  away. 

The  Afflidion  of  God's  Children,  is  of  little  Duration  in  Comparifon 
to  our  Time,  the  Time  of  others,  and  the  Time  to  come. 

In  Comparifon  to  our  own  Time  :  What  is  our  own  Time?  We  reckon 
the  fame   by  Years,  Months,  Weeks,  Days  and  Hours,  yet  the  Spirit 

of 


214  0/    AFFLICTION. 

Tfa].>ji:;iv.  6  of  the  Lord  putteth  fuch little  Value  thereon,  and  calleth  the  fame  Nothing. 
It  goes  with  us  under  Affliction,  as  with  a  Child  in  School,  who  thinks 
the  Time  very  long  ♦,  for  they  do  not  confider,  that  it  is  for  their  own 
Benefit,  and  have  therefore  alv/ays  their  Eyes  and  Ears  by  the  Clock, 
longing  for  the  Time,  when  they  fliall  have  their  Freedom  again  ;  and 
they  are  the  more  difcontented,  fince  it  is  a  daily  Work  :  But  when  they 
Jive  and  become  Men,  and  have  the  Benefit  of  their  Learning  and  School, 
then  they  are  of  Opinion,  that  their  School-time  was  too  lliort.  We  alfo 
are  under  Afflidion, 

In  Comparifon  to  the  Time  of  others.  The  Time  of  others  is  likewifc 
Hiort.  We  fee  fome  fuffer  one,  two  or  more  Years :  what  is  that  to  be 
compared  to  the  Woman  with  the  Bloody  Iflue,  who  was  afflidled 
twelve  Years,  another  who  was  cripple  eighteen  Years,  another 
who  laid  thirty-eight  Years  on  his  Bed,  and  him  who  was  cripple  more 
than  forty  Years;  And  when  we  alfo  confider  our  Afflidion,  and  compare 
the  fame  againft  others,  we  fhall  find  that  our  /Jffli^ion  ts  according  to 
the  Saying  of  the  Apoftle  here  in  our  Text,  but  fcr  a  Moment. 

In  Comparifon  to  the  Time  to  come,  or  properly  faid.  Eternity,  this 

Pfal.  xc.  4.    ^^th  no  End.  A  thoiifand  Tears   in  the  Sight  of  the  Lord  are   but  as 

Tejlerday.  Syrach  faith,  Js  a  Drop  ofWater  into  the  Sea^  and  a  Graveh 

ftone  in  Comparifon  of  the  Sand  ;  fo  are  a  thoufand  Years   to  the  Days  of 

Eternity.  What  is  a  Man's  Age  and  the  Affliftions  thereof  in  Comparifon 

to   the  eternal  Happinefs,  which  God  hath  promifed  unto  the  Faithful  ? 

Who  will  then  complain  of  this  temporal  light  Afflidion  which  is  but  for 

I  Cor.  ii.  9.  a  Moment,  fince  Eye  hath  not  feen^  ncr  Ear  heard^  neither  have  entered 

into  the  Heart  of  Men,  the  Things^  which  God  hath  prepared  for  them  that 

love  him  ? 

The  Affliction  of  God's  Children  is  light,  in  regard  to  the  Faithfulnefs 
!  Cor  X  \%  ^^  God,  the  Power  of  Chrift's  Crofs,  and  the  Pains  of  Hell. 

God  is  Faithful  who  will  not  fuffer  you  to  be  tempted  above  that  ye 
are  ahle^  but  will  with  the  temptation  alfo  make  a  Way  to  efcape,  that  ye 
■may  be  able  to  bear  it.  Therefore  as  a  Patient  undergocth  patiently,  all  the 
O  perations  of  a  Surgeon,  in  Expectation  of  his  former  Health,  fince  he 
is  convinced,  that  it  is  done  for  his  befl:  -,  alfo  is  a  Child  of  God  patient 
in  Affliction,  knowing  that  they  come  from  God,  who  wills  him  well; 
and  in  Ccnfideration  hereof,  is  AffliCtion  light. 

By  the  Power  of  Chrift's  Crofs  is  the  Affliction  of  God's  Children 
•conlccratcd  and  fanCtificd,  fo  that  the  fame  cannot  hurt,  but  profit  them, 
and  is  to  their  Honour  and  Glory  ;  and  when  we  confider  this,  then  will 
our  Affliction  become  light. 

Temporal  Affliction  is  in  Comparifon  to  the  Pains  of  Hell,  as  the 
Sting  or  Prick  of  a  Needle  unto  a  mortal  Wound.  What  is  the  temporal 
Fire  unto  the  Fire  of  Hell  ?  What  is  the  ALffliclion  of  the  Body  to  be 
compared  to  the  Trouble  of  Soul  and  Confcicnce?  Every  fiftieth  Year  was  a 

Jut)ilee 


0/    A  FFLICTION.     .  215 

Jubilee  Year  with  the  Jfws,  when  all  Captives,  Slaves  and  Dcl'<tors,  went 
to  their  rroptrties,-and  became  free  ;  but  there  will  nevcT  come  a  Time 
for  them  who'  are  in  Hell,  to  be  delivered  :  When  wc  confider  this, 
we  fliall  find,  that  it  is  better  to  luffer  here  in  Time,  than  hereafter 
in  Eternity, 

When  theApoftlecalleth,  AffiiBion  lights  and  for  a  Moment  \  he  would 
thereby  encourage  us  to  Patience  in  Sufferings.   We  fuller  willingly  what  is 
light  and  eafy  and  of  a  lliort  Duration  in  Expectation  of  a  good  Alteration, 
or   at   leift  an  End  :   Patience  is  an  humble  Subjc6lion   to  the  Will  of 
God,   whereby  we  fuffer  with  Conftancy  all  what  the  Lord  lays  upon  us. 
We  can   become   a  Martyr  without  Fire  and  Sword,  but  not  without 
Patience  :    Patience   beholds  the  End  of  Tribulation,  and  fays  with  Job, 
All  the  Days    of  my  appointed  Time  'Joill  I  wait,  till  my  Change  comes,  {j^u'^'"'  ^^' 
Faith  afTures   us   and   fays,  God  wHl  furely  come,  he   will  not  tarry  ;  pfai.x.xxvii.7 
Patience  fays,  I    will  wait  for  that  Time  :   Faith  fays,  Reji  in  the  Lord, 
and  wait  patiently  for  him  :     W^ hereupon   Patience   anfwers,    Therefore  Ka.  xxx.  li. 
will  the  Lord  wait,  that  he  may  be  gracious  unto  you  :  Blejfed  are  all  they 
that  wait  for  him.  Faith  and  Patience  go  Hand  in  Hand  as  two  Sifters  : 
Faith  beholds  the  eternal  Glory  ;  Patience  waits  for  the  fame.  This  brings 
me  to  the  fecond  Part,  namely, 

II.  W^hat  Profit  we  have  by  Afflidlion. 

Our  Text  faith,  Our  light  Jffli^ion,  which  is  but  for  a  Moment, 
ivorketh  for  us  a  far  more  exceeding  and  eternal  IVeight  of  Glory.  None 
muft  conclude  from  this,  that  we  can  earn  or  deferve  Heaven,  and  the 
heavenly  Glory,  with  our  Affli<5lion  :  For  although  it  was  pofTihle  that  a 
Man  could  fuffer  all  the  Plagues  and  Afflictions  that  are  in  the  World, 
yet  he  could  not  deferve  thereby  any  temporal  Bleffings,  much  lefs  the 
eternal  heavenly  Glory,  But  the  Apoftle  has  regard  to  the  Conclufion 
ot  God,  which  is  this,  That  God  will  not  that  his  Children  fhould  enter 
into  his  heavenly  Kingdom  through  any  other  W^ay,  than  through 
Crcffes  and  AfHi(5lion  :  Men  fufiers  now  patiejitly,  liv^^s  after  the  Will  of 
God,  and  cleaves  to  his  Fromifcs,  (that  upon  Pain  fliall  follow  the 
eternal  Crown,  and  upon  Tears,  Joy  :)  So  God  will  perfect  his  Con- 
clufion, That  AfHiftion  worketh  for  the  Children  of  God,  a  far  more 
exceeding  and  eternal  Weight  of  Glory.  This  Glory  is  defcribede  here 
by  weighty  Qiialifications. 

I.  By  its  Excellency,  fince  it  is  called,  exceeding  Glory  :  Glory  is  a 
Royal  Glory,  as  King  Solomon  had,  or  the  Clearnefs  of  the  Angels  •,  and 
likewife  the  godly  Clearnefs  is  called  Glory  :  Such  Glory  fhall  God's 
Children  receive  after  this  Life,  when  they  have  conquered  all  their 
Affliflions  and  Tribulations,  according  to  the  Promife  of  our  Saviour, 
who  faith.  Father,  I  will  that  they  alfo  whom  thou  haji  given  me,  ^^  Johnxvii.24. 
with  me  zvhere  I  am,  that  they  may  behold  my  Glory,  which  thou  hafi 
given  me  :  St.  John   the  Divine  faw  this  in  a  Vifion,  when  h^  beheld  a  Rev.  vii,  9. 

U  u  great 


«i6  0/     AFFLICTION. 

great  Multitude,  Jlanding  before  the  Throne,  and  before  the  Lamb,  and 

Rev.  vii.  13.  clothed  with  white  Robes,  and  Palms  in  their  Hands  ;  and  when  he  was 

afked,  who  are  thefe  which  are  arrayed  in  white  Robes  ?  Then  anfwered 

cv.  vji.  14.  ^^^  ^j^^^  ^^   ^^^  ^^^^  know  :   Whereupon  one  of  the  Elders  faid  to  him, 

R«v  vii  1  ^^^fi  ^^^  ^^0'  "^l^^^h  came  out  of  great  Tribulation,  and  have  wajhed 
their  Robes,  and  made  them  white  in  the  Blood  of  the  Lamb  :  Therefore 
are  they  before  the  Throne  of  God,  and  ferve  him  Day  and  Night  in  his  ' 
Temple.  This  Glory  is  fo  great,  that  the  Apoftle  cannot  find  Words  to 
cxprefs  himfelf,  and  therefore  calleth  the  fame,  A  far  more  exceeding  and 
eternal  Weight  of  Glory.  The  V^or(\%  far  more  exceeding,  comprehends 
a  Comparifon  taken  of  a  Vendue,  where  one  exceeds  the  other  in  bidding, 
until  it  is  raifed  to  a  Sum  :  Likewife  it  is  with  the  heavenly  Glory,  it 
Cometh  from  a  mean  Origine,  namely,  Affliftion,  but  ends  in  Glory 
Everlafting ;  and  it  it  impoflible  for  human  Reafon,  to  form  any  true 

1  Cor.  ii,  9.  Idea  thereof  ;  as  we  can  fee  by  the  Declaration  of  the  Apoftle  Paul,  That 

Eye  hath  not  feen,  nor  Ear  heard,  neither  have  entered  into  the  Thoughts 
of  Men,  the  Things  which  God  hath  prepared  for  them  that  love  him. 

1.  By  Eternity.  Eternal  is  long,  but  long  is  not  eternal,  as  the  old 
Fathers  have  faid.  We  can  imagine  fomc  Things  in  our  Thoughts 
concerning  Eternity,  but  we  can  never  apprehend,  much  lefs  defcribe  the 
fame  :  We  may  call  it  a  bottomlefs  Pit,  wherein  all  Times  and  Seafons, 
and  even  our  own  Thoughts  are  fwallowed  up.  If  we  would  undertake  and 
could  count  the  Drops  in  the  Sea,  the  Grains  of  Sand  in  the  Globe,  and 
the  Sun  Beams  in  the  Air,  there  would  once  be  an  End  thereof  ;  but  of 
Eternity  there  is  no  End  :  It  is  for  the  Godly,  a  Day  without 
Night  \  but  for  the  Ungodly,  a  Night  without  Day.  What  is  now 
temporal  Afflidlion  to  be  compared  hereto. 

3.  By  it^  Weight.  Weighty  is  a  Thing  called  fo,  which  is  heavy  in  its 
Weight  :  When  the  King  of  Babylon  had  taken  Jerufalem,  he  defaced 
the  City,    and  took  away  all  the  VefTels  out  of  the  Temple,  and  carried 

2  Kings  XXV.  them  to  Babylon,  and  the  Brafs  of  the  VeJJ'els  was  without  Weight ,  not 
'^'  becaufe  they  could  not  weigh  it,  but  that  they  would  not  fpend  fb  much 

Time  and  Labour  thereon.  Would  we  try  to  weigh  up  the  temporal 
AfRiflion  againft  the  eternal  Glory,  we  would  find  it  impofTible  ;  and  if 
fuch  could  even  be  performed,  we  would  find  the  Weight  of  all  temporal 
AfRidlions,  not  to  be  compared  to  the  W^ eight  of  the  eternal  Glory  ; 
fo  that  we  might  rightly  fay  thereof,  as  the  Prophet  Daniel  fliid  of  King 
Dan.  V.  21.  £elfhazzar.  Thou  art  weighed  in  the  Ballames,  and  are  found  wanting  : 
a.  X  .  12.  ^^^  ^^^  weighed  the  Mountains  in  Scales,  and  the  Hills  in  a  Ballance, 
laid  once  the  Sins  and  TranfgrefTions  of  the  whole  World  in  the  one 
Scale  of  his  Juftice,  and  in  the  other  he  laid  his  beloved  Son  Jefus  Chrifl, 
and  his  meritorious  Death,  and  found  alfo  the  former  overweighed  by  the 
latter  :  Chrift  hath  alfo  procured  the  eternal  Glory  to  all  them  who,  in  a 
true  Faith,  will  embrace  him.. 

But 


0/    AFFLICTION.  117 

But  that  there  fhoiild  no  Thoughts  be  made  of  any  Deceit  herein,  as 
it  often  happens  in  temporal  Weights  and  Ballanccs,  therefore  faid 
the  Apoftle  in  our  Text,  That  we  /hall  look  not  on  the  Things  tvhich 
are  feen,  but  at  the  Things  which  are  net  feen  •,  for  the  Things  which  are 
feen  are  temporal^  but  the  Things  which  are  net  feen  are  eternal  When 
a  Markfman  would  fire  and  hit  a  Mark,  then  muft  he  have  firfl:  a  true 
Sight  of  the  Mark  he  is  to  aim  at ;  fo  would  the  Apoftle  fay.  That  in 
all  our  Afflictions  we  fliould  aim  at,  and  endeavour  to  obtain  the  right 
Mark. 

What  Mark  is  this  ?  The  eternal  Glory ;  of  which  faith  the  fame  Apoftle 
Paul,  in  another  Place,  /  prefs  towards  the  Mark:  For  to  obtain  this  Phil.  iii.  14, 
Mark  has  the  bountiful  God  ordained  gracious  Means,  and  all  they  who 
ufe  the  fame,  ftiall  obtain  this  Mark  of  eternal  Glory  ;  but  they  who 
cither  abufe,  or  wilfully  refufe  the  fame,  fliall  obtain  the  Mark  of 
eternal  Mifery. 

The  Children  of  the  World  have  their  Mark,  whereat  they  aim, namely. 
Riches,  and  worldly  Glory  and  Honour,  fo  that  their  Cellars  and  Gra- 
naries are  full,  affording  all  Manner  of  Store  ;  and  after  they  have  obtained 
their  Aim,    they  account  themfelves  happy:    But  it  goeth  with  them, 
as  with  a  Pur-blind,  who  cannot  fee  well,  except  a  Thing  is  placed  near 
him,  that  the   fame  can  reprefent  great;  The  Children  of  this  World 
look    always    alfo    at    the    temporal  Things,    and  forget   thereby  the 
eternal  ;  but  the  Children  of  God,  look  not  on  the  temporal  Things 
which  are  feen,  but   on  the  Eternal  which   are  not  feen.  Faith  hath  its 
Eyes,  wherewith  it   beholds  the  invifiblc  and  abfent  Things  as  prefcnt, 
wherefore   the  Apoftle  Paul  calleth   the  fame,    the  Subfiance  of  Things  rr  . 
hoped  for,  and  the  Evidence  of  Things  net  feen,    j^braham^^v/  the  Days 
of  Chrift,  not  with  his  bodily  Eyes,  but  with  the  Eyes  of  his  Faith,   as  johnviu.56. 
Chrift  himfelf  teftifieth  of  him  :  Mofes  would  not  accept  the  Treafures 
of  Egypt  but  by  Faith   had  refped  unto  the  Recompence  of  the  Reward, 
and  therefore  cbofe  rather  to  fuffer  Jffli^ions   with  the  Children  of  God,  ^^^-  ^^-  ^^ 
than  to  enjoy  the  Pleafures  of  Sin  for  a  Seafcn,  efieeming  the  Reproach  of^  ' 
Chriji,  greater  Riches  than  tbeJreafures  in  Egpyt.  On  fuch  the  Children 
of  God  meditates  always,  and   in  their  Afflidlion  always  looks  on  this 
heavenly  Mark,    that   they    may    obtain  the   fame  ;  and   are  therefore 
patient,  being  alTured  that  they  fhall  receive  a  good  End,  and  be  crowned 
with  Glory  everlafting. 

Of  this  eternal  Glory,  make  us  all,  O  God,  Partakers  §f  Grace  for  tht 
Merits  of  thy  beleved  Son  our  Saviour  Jefus  Chriji.     Amen, 

"^  f". ;?( 


XXXII.     SERMON. 


2i8  Of    WORLDLY     MAGISTRATES.     ' 

XXXII.     SERMON. 

O  F 

WORDLY     MAGISTRATES. 


The  Text,    Romans  XIII.   i,   2,   3,  4,   5,  6,  7.  verfes. 

Let  every  Soul  be  fubjeSt  unto  the  higher  Powers.  For  there  is  no 
Power  but  of  God  :  The  Powers  that  be,  are  ordained  of  God. 
JVhofoever  therefore  refji  the  Power ^  refijieth  the  Ordinance  of 
God  :  And  they  that  refit,  JJjall  receive  to  themfehes  Damnation, 
For  Rulers  are  not  a  Terror  to  good  Works,  but  to  Evil : 
Wilt  thou  then  not  be  afraid  of  the  Power  .?  Do  that  which  is 
Good,  and  thou  Jhalt  have  Praife  of  the  fame.  For  he  is  the 
Minifer  of  God  to  thee  for  Good  :  But  if  thou  do  that  which  is 
Evil,  be  afraid :  For  he  beareth  not  the  Sword  in  vain  :  For  he 
is  the  Minifer  of  God,  a  Revenger  to  execute  Wrath  upon  him 
that  doth  Evil.  JVIoerefore  ye  mufl  needs  be  JubjeSl  not  only  J  or 
Wrath, '  but  alfofor  Confcience  Sake.  For,  for  this  Caife  pay  you 
Tribute  aljo  :  For  they  are  God's  Minifer s  attending  conti?maUy 
upon  this  very  Thi?ig.  Render  therefore  to  all  their  Dues,  Tribute 
to  whom  Tribute  is  Due,  Cuftom  to  whom  Cuftom,  Fear  to  whom 
Fear  J   Honour  to  whom  Honour. 

Introduction. 

IT  was  not  without  Cauie  that  the  Lord  chofe  a  Man,  who  was  high 
and  ftately,  to  be  Kin^  over  his  own  People,  the  Children  of  Ifrael. 
For  we  alfo  do  read  in  the  firft:  Book  of  Samuel,  the  Xth  Chapter, 
23  Verfe,  Saul  was  higher  than  any  of  the  People,  from  the  Shoulders 
and  upwards.  The  Lord  fheweth  in  this  Example  of  the  firft  King 
chofen  by  himfelf,  i.  The  Statclinefs,  2.  The  Power,  And,  3.  The 
Carefulnefs  of  this  Royal  Condition. 

I .  The  Lord  fheweth  us  the  Statelinefs  of  this  Condition,    that  they 
are  placed  high,  and  above  others ;  wherefore  they  are  compared  in  the 

Scripture 


Of    WORLDLY     MAGISTRATES.  219 

Scripture  by  high  Trees,  high  Hills,    and   lofty  Gates.    This  Statclincfs 

proceeds  from,  and  depends  upon  God's  Ordination  :  Saul  being  at  firft 

a  Perfon  but  of  a  private  Condition,  was  not  looked  upon  in  regard  to  his 

Highnefs  or  Stature,  wherein  he  exceeded  all  the  People  ;  but  when  he  was 

chofen   by  the  Command   of  God,  then  was  the  Highnefs  of  his  Perfon 

looked  upon.  Wherefore  the  Prophet  Samuel  faid  to  all  the  People,  in  the 

following  Verfe,  See  ye  him,  whom  the  Lord  hath  chojen,  that  there  is 

none   like  him  among  all  the  People  ?  As  long  as  David  went  after  the 

Sheep,  he  was  not  more  looked  than  another  Shepherd  -,  but  when  the  Lord  2  Sam.  vii,  8. 

took   him  from  the  Sheep- Cote,  from  following  the  Sheep,  to  be  a  Ruler 

over   Ifrael,    then  received  he  ^  great  'Name,  like  unto  the  Name  of  the  ^^^^■^'^^•9- 

great  Mex,    that  are   in   the  Earth.     It  is  the  Lord,  who  lays  Honour 

and  Glory  upon  Kings,    and   taketh   the  fame  away  again  when  they 

depart,  and   are  difobedient,    as   we  can  fee  by  the  Examples  of  Saul,  J°°^"-  '^• 

Nebuchadnezzar,  afld  others.     Wherefore  Job(2i\d,  The  Lordloofeth  the  .  ,    •■ 

Bond  of  Kings,  andgirdeth  their  Loins  with  a  Girdle,  He  leadeth  Princes  '   ^* 

away  fpoiled,   and  overthroweth  the  Mighty,  He  powereth  Contempt  upon  Jqi^^h  21 

Princes,  and  weakeneth  the  Strength  of  the  Mighty. 

2.  The  Lord  fheweth  us  here,  the  Power  of  this  Condition,  As  foon 
as  Saul  was  chofen  and  placed  King  over  Ifrael,  the  Lord  ordered  and 
commanded  the  Prophet  Samuel,  to  pronounce  and  declare  unto  the 
People,  the  Right  and  Priviledges  of  the  King,  confifling  therein,  He^  am.vm.ii 
will  take  your  Sons,  and  appoint  them  for  him  [elf,  for  his  Chariots,  and 
to  be  his  Horfemen  ;  and  fome  fhall  run  before  his  Chariots.  And  he  will 
appoint  them  Captains  over  Thoufands,  and  Captains  over  Fifties,  and  will 
fet  them  to  ear  his  Ground,  and  to  reap  his  Harvefi,  and  to  make  his 
Inflruments  of  IVar,  and  Infiruments  of  his  Chariots.  And  he  will  take 
your  Daughters  to  be  his  Confe£iionaries,  and  to  be  Cocks,  and  to  be 
Bakers  :  And  ye  fhall  be  his  Servants.  Hereof  we  can  fee  the  Power 
attending  the  Royal  Dignity  in  temporal  Cafes  -,  and  concerning  their 
Power,  in  fpiritual  or  ecclcfiaftical  Cafes  we  have  Examples  in  the  Pro- 
ceedings of  King  David,  Solomon,  Jchofaphat,  Hezekiah,  and  others, 
more  in  the  Scripture. 

'3^.  The  Lord  flicweth  us  the  Carefulnefs  of  this  Condition.  He  that  is 
a  Head  higher  than  others,  can  overlook  them  :  The  Magiflrates  mufl:  be 
careful  over  the  Welfare  of  their  Country,  and  Subjedts,  both  Rich  and 
Poor.  If  there  was  no  Magiflrates,  we  could  not  be  fecure  in  our  own 
Houfes,  but  it  would  go  as  is  re^d  of  the  Children  of  Ifrael,  in  the  Book  of 
Judges  ;  In  thofe  Days  there'  was  no  King  in  Ifrael,  but  every  Man  did  r  ,  ..... 
that  which  was  right  in  his  own  Eyes.  The  Apoftle  P^«/ fpeaketh  of  '  '^^"" 
worldly  Magiflrates  in   the  Words  of  our  Text,  and  flicweth  us  therein. 

First,  Of  whom  they  are. 

Second*  IFhat  Profit  we  have  of  them. 

Third,  IVhat  their  Due  is.  Explanation 


22»  Of    WORLDLY     MAGISTRATES. 

Explanation  of  the  Tixt. 
I.  The  Apoflle  fheweth  us,  of  whom  the  Magiftrates  are. 

Worldly  Magiftracy,  is  a  Power  and  Superiority  which  God  has  given 
unto  certain  Ferfonsin  the  World,  that  they,  among  Men,  fhould  defend 
his  Honour,  punifhthe  Wicked,  and  reward  the  Good.  To  fuch  Perfons 
are  Subjefts  obliged  to  render  Tribute,  Cuftom,  Fear,  and  Honour, 
not  only  for  Wrath,  but  alfo  for  Confcience  Sake,  that  Peace  and  Unity 
may  continue  in  the  Community,   in  all  Godlinefs  and  Honefty. 

The  Apoftle  convinces  us  in  the  Words  of  my  Text,  that  the  Magi- 
flrates  are  ordained  of  God,  when  he  fpeaketh, 

Firji,  Ot  their  high  and  exalted  State,  faying,  Let  every  Soul  i^e 
fuhjeii  unto  the  higher  Powers.  Nature  has  inllrudled  Mankind,  to  piit 
Magiftrates  over  thcmfelves  ;  for  fince  Man  is  created  to  fbciable  Con- 
verfation,  and  cannot  live  alone,  and  where  there  is  Converfation,  there 
Order  mufl:  be,  without  which  no  Society  could  fubfiflin  the  World  ; 
therefore  hasManchofen  fuch  to  be  Lords  and  Rulers,  whom  they  found 
to  be  endowed  with  Wifdom,  Prudence,  and  Statelinefs  above  others  : 
So  that  when  the  Common  and  Poor,  were  opprefled  by  the  Richer  and 
more  Powerful,  they  have  taken  their  Refuge  to  fome  fuch  prudent  and 
/lately  Man,  who  could  proteft  them,  and  defend  them  in  their  Rights. 
This  natural  Order  is  afterwards  placed  by  God,  who  is  a  God  of  Order 
and  Decency,  in  an  ampler  and  better  Regulation  among  Men,  who 
have  a  rational  Senfe.  Alfo  the  Magiftrates  came  to  the  Government 
in  the  Beginning,  by  either  of  thefe  two  Ways,  immediate,  or  mediate. 

Immediate,  or  without  Means  ;  as  when  God  himfelf  has  placed  any 
one  in  the  magifterial  Office  and  Power  •,  as  we  can  fee  by  the  Examples 
of  Mofes,  Jp/Jjua,  the  Judges,  and  afterwards  the  Kings. 

Mediate,  or  with  Means,  either  by  Eledion,  Succeffion,  War,  or 
Power  in  fubduing  of  others. 

By  Eleflion:  When  the  highefl,  Magiftrate  ordains  other  Magiftrates, 
as  King  Pharaoh  fet  Jofeph  to  be  Ruler  over  Egypt  :  Or  when  the 
Subjefts,  or  their  refpedlive  Reprefentatives,  choofes  one  to  be  a  Head 
and  Ruler  over  the  Kingdom  or  Government  ;  as  Jephtah  was  chcfen 
by  the  Elders  in  Gilead,  and  David  by  the  People  of  Ifrael. 

By  Succeffion.  When  one  fucceeds  another  in  the  Government, 
either  by  Heirftiip,  that  the  Son  fucceeds  the  Father,  as  the  Kings  of 
Judea  from  David  to  Jechoniah  j  or  by  Defeft  of  fuch,  that  the  next 
Heir  is  chofen,  as  we  can  fee  of  Sealthiel,  who  being  of  the  Royal  Blood 
was  chofen  after  Jechoniah,  who  died  Childlefs  •,  or  by  Marriage,  as 
Adoniah,  who  defired  to  have  Ahifag,  in  order  to  raife  himfelf  thereby  to 
the  Royal  Dignity ;  or  by  Teftament  and  Will,  when  the  Father  appoints 
in  his  Life  Time  one  of  his  Sons  to  fucceed  him  after  his  Death,  as  Davidy 
who  pafTing  by  his  oldeft  Son,  appointed  Solomon,  the  youngeft  Son,  to 
be  his  Succeftbr. 

By 


Of    WORLDLY     MAGISTRATES.  221 

By  War.  It  is  a  natural  Law,  that  what  one  conquers  with  the  Sword 
is  his  Property,  and  he  is  the  Lord  thereof  ;  The  Children  of  Ifrael  did 
conquer  the  Land  of  Canaan^  and  divided  therefore  the  fame  among 
them  i  and  many  more  Examples,  both  in  the  Scripture,  and  daily  Expe- 
rience, convinces  us  thereof. 

By  Power  in    fubduing  of  others.  Nitnrod  fubdued  others  with  Power, 
and  is  therefore  called,  a  mighty  Hunter  before  the  Lord.    Abimelechy7^w  jj^j^'-^"  '' 
his  Brethren,  being  threescore   and  ten  Perfons,     in   order   to   come -^    "    '  .' 
to  the  Government.  Athaliah   did  dcftroy  all  the  Seed  Royal,  that  fhe  ^    mgsxi.i. 
might  enjoy  the  Government. 

But  by  and  through  what  Means  foever,  the  Magiftrat^s  come  to  the 
Government,  yet  their  Condition  and  State  is  from  God,  even  if  they 
fhould  be  Tyrants  and  Wicked  ;  which  we  can  prove  both  by  Texts  and 
Examples  in  the  Holy  Scripture. 

Of  Scripture  Texts.  The  Apoftle  fays  in  our  Text,  ^here  is  no  Power 
but  of  God.  The  Lord  thrcatheneth  his  People  by  the  Prophet  Ifaiah, 
That  he  will  give  Children  to  be  their  Princes ,  and  Babes  to  rule  over  Ifa.  iii.  4. 
them,  on  account  of  their  Difobediencc.  The  eternal  Wifdom  faith  him- 
felf,  through  the  Mouth  of  Solomon,  of  all  Rulers  in  general,  By  me  Kings  P^°^'-'^^"  ^5' 
jreign,  and  Princes  decree  Juftice.  By  me  Princes  rule,  and  Nobles,  even 
all  the  Judges  of  the  Earth. 

Of  Scripture  Examples,  both  in  the  Old  and  New  Teflament ;  Where- 
fore the  Apoftle  Peter  admoniflies.  Be  fubje5i  to  your  Maflers  with  all  i  Pet  ii.  18. 
fear^  not  only  to  the  Good  and  Gentle,  but  alfo  to  the  Froward. 

Secondly,  Of  their  Power  and  Authority.  God  Iws  not  alone  placed 
the  Magiftrates  in  a  high  Station,  but  he  has  alfo  given  them  Power,  or 
elfe  their  Highnefs  was  of  little  Value  and  Signification  :  For  Highnefs 
without  Power,  is  as  a  Bee  without  Sting,  and  a  Shadow  without  a 
Body.  We  can  prove,  that  God  has  endowed  the  Magiftrates,  both  with 
Highnefs  and  Power. 

1 ,  Of  the  Scripture  Texts.   The  Lord  himfelf  fpeaketh  of  the  King  of 
Babylon,  by  the  Prophet  Jeremiah  alfo,  1  have  given  this  Land  into  the  jer.  xxii.  25. 
Hands  of  my  Servant  Nebucadnezzar,  the  King  of  Babylon  :  And  the 
Wifeman  fpeaketh  alfo  to  all  Rulers,  Hear  O  ye  Kings,   and  underfiand,  Sapi.  vi.  i. 
learn  ye  that  be  Judges  of  the  Earth  ;  give  Ear  you  that  rule  the  People^ 

and  glory  in  the  Multitude  of  Nations  :  For  Power  is  given  you  of  the 
Lord,  Sovereignty  from  the  Highefl,  who  fhall  try  your  Works,  and 
fearch  out  your  Councils. 

2.  Of  Examples.  God  calleth  to  this  Dignity,     F/^y?,  The  Patriarchs, 
as  Noah   and  Abraham.     And  Secondly,  The  Rulers  as  Mofes,  JoJhua, 
and  the   other  Judges.     And  Thirdly,  The  Kings,    as  Saul,  David, 
Solomon,  Hezckiah,  Joafh,  of  whom  it  was  prophefied  three  Hundred  jj-^  ^^^^  ^j. 
and  Thirty  Years  before  his  Birth  ;  and  Cyrus,  whom  God  appointed  to 

be  a  Shepherd,  and  an  anointed,  two  Hundred  Years  before  he  was  Born.  ifa.  xh-.  i 

?.  Of 


222  Cf    WORLDLY     MAGISTRATES.       " 

FftLlxxxii,  I  ^.  Of  the  Titles.  The  Apoftle  calleth  them  in  our  Text,  Ordinances 
of  Gcd,  and  Servants  of  God.  The  Roya!  Pfahnifi  calls  them  Gods.,  not 
of  Nature,  biit  in  their  Office  and  Poft,  fine-  they  are  the  Minifters 
and  Vicars  of  God  here  on  Earth  :  In  this  Name  God's,  is  concealed  all 
tiie  Virtues  that  the  Kings  and  Rubrs  fliouki  be  endowed  with. 

As  God  is  Wife,  Rulers  fhou Id  alfo  be  Wife  -,  therefore  hys  Solomon^ 
Prov.  \i.  14.  Where  no  Council  is.,  the  People  fall  •,  and  again,  Wo  to  thee,  O  Land, 
Eccl.  X.  16.  ^hej^  tjjy  ]^ing  is  a  Child. 

God  is  True  and  Faithful  :  Rulers  fliould  alfo  be  True  and  Faithful  ; 
whereof  is  required  three  Things.  Firfi.,  That  they  are  willing  and 
ready  to  he*  the  Complaints  of  the  Poor  and  Diftrefled,  Secondly.,  That 
they  fearch  after  Truth,  and  believe  not  every  Report  and  Story,  And, 
'Thirdly .,  After  they  are  truly  informed,  not  to  judge  partially,  neither 
to  have  Refped  to  Perfons,  but  to  judge  juftly  after  the  Laws  and 
Conllitutions, 

God  is  Juft  and  Righteous.  Rulers  fliould  likewife  be  Righteous,  for 
Prov.xvi.28.  their  Throne  is  ejiablifhed  by  Right eoufnefs. 

G  d  is  Good  and  Merciful  ;    Rulers  muft  likewife  be  fo  •,    Solomom 

Prov.  XX.  28.  faith    therefore,   Mercy  and  Truth  preferve  the  King.,  and  his  Throne   is 

upholden  by  Mercy.  In  regard  to  this  they  are  called,  gracious  Lords.      ^ 

Deut.  1.  17.      Q^^    heareth  all  without  Refped :  Likewife  Rulers,  floall  hear  the 

Small  as  well  as  the  Great. 
Lev.  xix.  2.      ^°^  offers  himfelf  an  Example  to  imitate,  faying,  Te  Jhall  be  holy.,  for 
I  the  Lord  your    God  am    holy :    Likewife  Rulers    fhould   forego  their 
Subjeds  with  good  Examples. 
2Sam.xiv.r7      Rulers   or  Worldly  Magiflrates    are  called   Angels,  Js   an  Angel  of 
God.,  fo  is  the  King  my  Lord.,  faid  the  Widow  of  Tekoah  to  King  David. 
Ez.     xxviii.      They  are  called.  Cherub.,  Thou  art  the  anointed  Cherub .,  faith  the  Lord 
^^'  by  the  Prophet  Ezekiel,  of  the  Prince  of  Tyrus. 

They  are  called.  Heads  and  Crowns  of  Heads  :  That  as  the  Head,  and 
the  Crown  of  the  Head,  are  above  all  the  other  Limbs  ;  fo  the  Rulers 
are  placed  in  Highnefs  rbove  others. 

They  are  called.  Gates.,  and  everlajiing  Doors.  That  as  the  Gates  and 
Doors  defends  the  City  and  Subjeds  therein,  from  the  Afiauks  of  Enemies, 
alfo  the  Rulers  fhould  defend  their  Subieds  from  the  OpprefTion  of  the 
Wicked. 

They  are  called  Signets.  That  as  a  Signet  Ring  is  much  valued,  and  is 
worn  on  the  right  Hand,  fo  are  pious  Rulers  much  valued  in  the  Sight 
of  God. 

They  are  called  Hills  and  Mountains  ;  That  as  the  Mountains  arc 
above  the  Vallies,  fo  the  Rulers  are  lofty  and  highly  exalted  above  the 
Subjeds. 

Thefe  and  all  other  Titles  of  Honour,  wherewith  Rulers  are  called, 
conyinces   u.^  that  they  are  ordained  and  inftituted  by  God.    When  the 

Apoftle 


Of    WORLDLY     MAGISTRATES.  223 

Apoftle  St.  Feter  caileth   the  Kings,  Ordinmues  of  Men^  he  then  hath  i  Pet.  ii.  13. 
regard  to  the  Perfons,  wherein  they  are  of  the  fame  Nature  with  others  -. 
For  it  has  plcafed   the  Ahnighty  God  not  to  place  Angels,  but  Men  to 
be  Rulers,  tor  the  following  three  Reafons  ;  v 

Firfiy  For  God's  own  Sake,  and  hath  therewith  fhewed  his  Goodnefs 
and  l^ower  :  His  Goodnefs,  that  he  would  not  rule  and  govern  Men 
by  the  mighty  Angels,  who  are  high  and  mighty  Princes,  but  by  Men 
themfclves,to  whom  he  has  given  his  own  Name,  and  caileth  xhtmGods  : 
His  Power,  that  he  defends  them  againft  Satan  and  all  his  Adherents, 
and  caileth  them  Signets  on  his  Right  Hand. 

Secondly^  For  the  Magiftrates  Sake,  God  wills  that  they  fhould  confider 
thefe  three  Things,  i/,  God  above  them  :  Although  they  have  Power 
upon  Earth,  yet  they  fhould  know,  that  there  is  a  Lord  over  them, 
who  feareth  no  Man's  Perfon,  and  to  whom  they  fhall  be  accountable 
for  all  their  A6lions.  2^,  Their  own  Mortality  :  That  they  fhould  not 
rule  for  ever,  as  the  Royal  Pfalmijl  faith,  7'e  are  Gods,  and  all  of  you  P^"^-  Ix.xxii. 
are  Children  of  the  moji  High,  but  ye  Jhall  die  like  Aden,  and  fall  like  one  '^~' 
of  the  Princes.  3^,  Their  Subjects  under  them  :  Magiftrates  fliould 
confider,  that  the  Subjects  over  whom  they  govern,  are  Men  as  well  as 
themfelves,  and  mull  therefore  look  upon  them  as  fuch,  and  govern 
them  accordingly. 

Thirdly,  For  the  Subjects  Sake.  God  will  try  thereby  the  Obedience 
of  the  Subjedls,  if  they  are  willing  to  obey  the  Magiftrates,  who  are  of 
the  fame  human  Nature  with  themfelves,  although  highly  exalted  in  their 
Station.  ^ 

II.  The  Apoftle  Iheweth  us  in  our  Text,  What  Profit  we  have  of  the 
Worldly  Magiftrates. 

We  can  beft  perceive  the  Profit  and  Good,  which  we  have  of  the 
Magiftrates,  by  the  executing  of  their  Office,  which  is  two  Sorts  ; 
fpiritual,  or  worldly.  Their  fpintual  Office  hath  regard  to  the  firft 
Table  in  the  Law  of  God,  and  concerns  the  VVorffiip  of  God,  confifting 
in  the  following, 

Firft,  Magiftrates  mufl;  have  knowledge  in  the  trucWorffiipping  of 
God  ;  they  fliould  love  and  honour  the  Word  of  God,  and  regulate 
all  their  Adions  accordin  g  to  the  fame.  The  Lord  himfelf  faith  thereof 
by  Mofes,  It  ftoall  be  when  the  King  fitteth  upon  his  Throne  in  his  King-  Deut.x\ii.iS 
dom,  that  he  fhall  write  him  a  Copy  of  this  Law  in  a  Book.  And  it  fhall 
be  with  him,  and  he  fhall  read  therein  all  the  Days  of  his  Life  :  That  he 
may  learn  to  fear  the  Lord  his  God,  to  keep  all  the  Words  of  this  LaWy 
and theje  Statutes  to  do  them.  The  Royal  Pfalmi/lca.\hih  therefore,  the 
Teftinionies  of  God,  his  Delight  and  Counfellors. 

Secondly,  Magiftrates  ffiould  propagate  the  true  Chriftian  Religion  in 
their  Kingdom  and  Countries,  and  as  much  as  poffible  oppofe  and  refill 

.       X  X  all 


224  ^/    WORLDLY     MAGISTRATES. 

all   falfe  Doftrine  and  Herefies.  The  Spirit  of  God  calleth  therefore  the 
Ifa.xlix.  23  Kings,  The  nurfing  Fathers  of  the  Church. 

thirdly,  MagilVates  fhould  lupply  the  Churches  with  pious  and  good 
Preachers  and  Teachers,  who  can  righty  inflruft  the  People  in  the  true 
Way  to  Salvation,  and  confirm  their  Do6lrine  with  their  exemplary  Life, 
according  to  the  Example  of  David^  Solomon,  Jehojhaphat,  Jehoiaday 
Hezekiahy  Joajh,  and  others. 

Fourthly,  Magiftrates  fhould  inftitute  Schools  and  Colleges,  where  the 
Foundation  of  the  true  Religion,  and  of  Arts  and  Sciences,  can  be  learned  ; 
and  they  fhould   endeavour  to    maintain  and   advance  all  fuch  Schools 
Dan.  i.  3,  4,  and  Colleges,  that  are  ere<5led  in  their  Dominions.  King  Nebuchadnezzar 
5»  6.  eredled  a  royal  School  in  Babylon,  where  he  had  educated  certain  of  the 

Children  c/ Ifrael,  and  of  the  Kings  Seed,  and  of  the  Princes,  Children  in 
whom  was  no  Bktnifh,  but  well-  favoured  and  Jkilful  in  all  TVifdom^  and 
appointed  them  a  daily  Provijion  of  Meat  and  Wine  :  That  they  at  the  End 
of  three  Tears  might  fiand  before  the  King.  Daniel  who  afterwards 
prophefied  of  the  Mefliah,  and  inftrudled  the  Kings  Nebuchadnezzar, 
Belfhazzar,  Darius,  diudi  Cyrus,  was  alfo  educated  and  inftru6led  in  this 
School. 

Yet  notwithftanding,  the  Magiftrates  m.uft  not  force  nor  oblige  any  one 
to  Religion,  for  that  is  contrary  to  the  Example  and  Command  of  our 
Saviour,  who  commanded  his  Apoftles  to  teach  and  baptize  the  People, 
and  not  to,  force,  much  lefs  to  deftroy  them  that  would  not  believe.  We 
read  in  the  Parable  of  the  great  Supper,  that  the  Mafter  of  the  Houfc 
Luke.\iv.23.  Qi-dered  his  Servants,  to  compel  all  to  come  in :  Butwemuft  know  that  by 
this  compelling  isunderftood  the  preaching  of  theLawanditsThreatenings, 
whereby  Men's  Confcenceis  moved,  and  even  compelled  to  Repentance  ; 
thefe  are  th£  fpiritual  Weapons,  that  according  to  the  Saying  of  St.  Paul, 
2  Cor.  X  4,5  ^^'fi  dcwn  Imaginations,  and  every  high  Thing,  that  exalt eth  itfelf  againfi 
the  Knowledge  of  God.  The  Emperor  Maximilian  II.  faid  therefore 
juftly,  '  1  here  is  no  harder  nor  greater  Tyranny,  than  to  govern  over 
Men's  Confcience. 

Magiftrates  of  a  true  Chriftian  Religion,  fhould  neither  tolerate  nor 
allow  all  Sorts  of  Religion,  and  the  publick  Exerciie  thereof  in  their 
Countries,  except  fuch  has  been  allowed  from  a  long  Tme,  and  cannot 
be  removed  without  Darger  or  Peril  of  Offence  or  Revolution,  then 
they  may  be  tollerated  •,  as  v<^e  can  fee  of  the  Example  of  David,  who 
.  although  he  hated  all  ftrange  Religions,  yet  did  allow  the  Philifiians, 
^  '^^^^'  J}non/tes,  Moalites,  and  other  heathen  Nations,  whom  he  conquered, 
the  free  l^xcrcife  of  their  Devotion  and  Worfhip. 

The  temporal  Ofhce  of  Magiftrates  has  regard  to  the  fecond  Table  in 
the  Law  of  God,  and  confifts  in  the  following. 

\fl,  Magiftrates    fhould   make    good    and    wholefome  Laws    for  the 
Support:  of  their  Country,  and  the  Maintenance  of  Honefty  and  Juftice 

among 


Of    V/OP.LDLY     MAGISTRATE?.  2-5 

among  the  Subje^ls,  which  Laws  mud  he  grounded  and  founded  upon 
the  Law  of  Nature,  the  Law  of  God,  the  Nature  of  the  Subje(5ls,  and 
the  Conllitutions  of  the  Country  :  The  Law  of  Nature,  Oiews  what  is 
juft  and  rcaloniible  •,  the  Law  of  God  fhcws  what  is  Lloly,  and  the 
Nature  of  the  Subjcdls  and  Country,  fhcws  what  is  needful.  Thefe  are 
the  three  Diamonds,  that  mufl;  fliine  forth  in  all  Chriftian  Laws,  and 
the  Subjedls  are  bound  to  obey  fucii  Laws  not  only  for  Wrath,  but  alfo 
for  Confcience  Sake,  according  to  our  Text. 

2^/v,  Magiftrates  fliould  not  alone  give  and  make  good  Laws,  but 
they  ihould  alio  maintain  the  fame :  For  what  fignitieth  a  Law,  that  is 
not  kept,  and  maintained  .?  Not  more  than  a  fhining  Sword  without 
Edge.  Therefore  fince  Magiftrates  cannot  be  prefent  over  their  whole 
Kingdom,  they  fhould  appoint  under  Magiftrates  and  Judges,  and 
admonifli  them  to  execute  Juflice.  without  Exception  of  Peribns  ;  as 
King  Jehojhaphat^  who  faid  to  the  Judges,  whom  he  had  fet  in  the 
Country,  Hake  heed  what  ye  do^  for  ye  judge  not  for  Man,  hut  for  the  2  Cron.  xix, 
Lord,  who  is  with  you  in  the  Judgment  :  IVherefore  now,  let  the  Fear  6,  7. 
of  the  Lord  be  upon  you,  take  heed,  and  do  it,  for  there  is  no  Iniquity 
with  the  Lord  our  God,  nor  refpe5i  of  Perfons,  nor  taking  of  Gifts, 

Thefe  two  Articles  fhould  and  mufl  be  with  a  Judge,  Knowledge  and 
Confcience.  They  are  the  Eyes,  whereof  the  royal  Preacher  fpeaketh, 
faying,  "The  wife  Man'' s  Eyes  are  in  his  Head:  With  the  one  he  beholdeth  EccI.  ii.  14. 
the  Law,  whereon  he  fliould  ground  and  form  his  Judgment  ;  v/ith 
the  other  he  beholdeth  the  Caufe  and  Evidences  that  are  before  him,  for 
to  fearch  and  find  out  the  Truth.  Their  Tcflimony  mufl  be  powdered 
with  the  Salt  of  Confcience,  that  the  fame  fhould  not  become  a  political 
Fraud.  A  wife  and  prudent  Judge  follows  the  Di6lates  of  the  Law, 
and  will  have  no  regard  to  Perfons,  nor  his  own  AfBi6liois,  for  where 
PafTion  governs,  there  is  Reafon  bUnd  ;  and  it  goweth  then,  as  in  muddy 
Waters,  where  we  cannot  fee,  nor  difcern  any  Thing,  If  a  Judge  has 
Confcience,  then  is  he  alfo  pious  ;  for  the' Admonition  of  the  Con- 
fcience Cometh  from  God,  and  it  is  an  indifputable  Truth,  that  he,  who 
is  not  afraid  of  hit  own  Confcience,  is  neither  afraid  for  God  :  And 
being  pious,  he  is  abfolurely  Jufl,  and  will  execute  his  Office,  without 
any  regard  to  Perfons,  according  to  Jullice. 

2,dly,  Magiftrates  fhould  punifh  all  Offenders  and  TranfgrefTors  of 
the  Law,  they  being  Deflroyers  of  the  common  Peace  -,  therefore  God 
gave  them  the  Sword,  that  they  fhould  not  bear  it  in  vain,  but  to  be  a 
Revenger  to  execute  Wrath  upon  them  that  do  Evil.  The  Lord  faid 
therefore  to  Mofes,  Thou  flo alt  put  the  Evil  away  from  the  Midji  of  thee  ;  Deut.xix.20 
and  thofe  which  remain,  fhall  hear  and  fear,  and  fh all  henceforth  commit 
no  more  any  fuch  Evil  among  you  ;  and  thine  Eye  JJoall  not  pity  him. 

If  the  Subjedls  are  attacked  by  their  Enemies,  then  the  Magiflrates 
are  obliged   to  proted  them  againft  fuch,  in  their  Rights  and  Privileges, 

Xx  2  fo 


226  0/ WORLDLY    MAGISTRTTES.     " 

fo  that  every  one  may  live  in  Peace  and  Tranquility  under  their  Govern- 
nient.  That  Magiflrates  may  have  lawful  War,  we  can  conclude  by 
the  Words  in  our  Text,  He  beareth  not  the  Sword  in  vain  ;  for  he  is 
the  Min'ijier  of  Gcd,  a  Revenger  to  execute  IVrath  upon  him  that  doth 
Evil.  Since  God  has  delivered  the  Sword  to  the  Magiftrates,  for  the 
Defence  of  their  Subjefls,  it  then  follows  by  Confequence,  that  lawful 
Wars  are  permitted.  There  is  four  Rcafons  for  fuch  Wars  : 

Firfi^  Needful  Defence.  It  is  natural  to  defend  my  felf,  when  I  am 
infulted  ^  much  more  is  it  permitted  a  King  to  defend  his  Subjects  from 
the  AfTauks  of  their  Enemies,  and  prote6l  their  own  Dominions  •,  as  we 
can  fee  of  King  Saul.,  Jehofhaphat,  and  others  j  though  it  is  not 
advifeable  to  oppofe  an  Enemy,  whom  we  know  and  are  allured  of,  to 
be  too  mighty  and  too  ftrong,  for  then  it  is  beft  to  try  Articles  of 
Lukexiv.31,  yv^gi-^enient,  according  to  the  Saying  of  our  Saviour,  IVhat  King  going 
3^'  to  make  War  againji  another  Ktng^  Jitteth  not  down  firfi^  and  confiilteth, 

whether  he  he  able  with  1'en  'Tboufand  to  meet  him. that  cometh  againfi 
him  with  Twenty  Thoufand  ?  Or  elfe,  while  the  Other  is  yet  a  great 
Way  off  he  fendeth  an  Embajfy^  und  defireth  Conditions  of  Peace. 

Second,  Contempt  and  Injuftice.   As  King  David,    who  after  he  had 
heard  what  fhame  Hanun  the  King  of  Ammon,  '  had  done   unto  his  Ser- 
2   am.  X.  4.  ^^j^j-g^  whom  he  had  fent  in  order  to  comfort  him  over  the  Death  of  his 
Father,  warred  againfl  Hanun,  and  conquered  him. 

Third,  The  breaking   of  Covenants,      As   when  the  King  of  Moah 
2Kin2siii.5.  rebelled  againfl  the  King  of  Ifrael,  after  the  Death  of  Ahah,  then  went 
Joram  out  againfl  them,  and  conquered  them- 

Fourth,  Retaking   of   Things   and  PoiTefTions,  that    has   been  taken 

away   in    their  own  Time,    or   in   the  Time  of  their  PredecefTors.     As 

2  Kings  xiii  J^^o^fl>  ^^^  ^^^  ^/  Jehoahaz  took  again  cut  of  the  Hand  of  Benhadad,  the 

2^.  Son  of  Hazael,  the  Cities  which  he  had  taken  out  of  the  Hand  of  Jehoahaz 

his  Father  by  War.  ^ 

Unlawful  Wars,  are  where  there  is  none  of  the  foregoing  Reafons, 
and  which  could  eafily  and  with  Repute  be  decided,  but  are  refufed  •- 
Great  L>ords  and  Princes  cannot  commit  greater  Crimes,  than  in  beginning 
of  needlcfs  and  unlawful  Wars,  fincc  they  are  the  onlyCaufeand  Motive 
of  all  Bloodflied  and  Deftru6lions  committed,  whereby  their  Countries 
are  ruined,  and  many  of  their  Subje6ts  are  made  both  temporal  and 
eternally  unhappy,  and  miferable  :  So  that  we  may  jullly  compare  fuch 
Princes  with  a  Man,  who  being  bereaved  of  his  Senfes,  hacks  and 
deflroys  his  own  Body  and  Limbs. 

III.  The  Apoflle  fheweth  us,  what  the  Due  of  Magiflrates  are. 
Since  they  arc  the  Ordinance  of  God,  and  are  cntrufled  with  fuch  a 
high  Office,  then  we    are  obliged  to  obey  them,  and  to  render  to  them 
their  Dues  •,  which  according  to  the  Words  of  the  Apoflle  in  our  Text, 
confift  in  the  following  Articles,  to  wit, 

Firft, 


Of    WORLDLY     MAGISTRATES.  127 

Firft^  Honcur  to   whom  Honour-  The  Apoftle  St.  Peter   faith,  Fear  \V^k.:v..  \-. 
God^    honour  the  King.   For  whom  God  exaltcth   above  others,   them  he 
will  have  honoured  above  others.  To  this  Honour  is  required, 

17?,  That  we  are  convinced  by  the  Word  of  God,  that  the  Powers 
are  Ordinances  of  God  ;  For  fuch  Convicflion  is  the  only  Foundation 
whereupon  their  Honour  is  grounded.  St.  Paul  faid  therefore  in  our 
Text,  Ihere  is  no  Power  hut  of  God :  The  Powers  that  be^  are  ordained 
cf  God,  and  he  is  the  Minifter  of  God. 

2d,  That  we  addrefs  ourfelves  with  due  Reverence  to  the  Magiftrates, 
and  with  our  outward  Words  fhew  and  prove  our  inward  Thoughts  and     ^ 
Efteem  of  this  high  Station  ;  as  the  Widow  o^Tekoah.  20am.x1v.17 

Q^d,  That   we  likewife  Honour  them  with  our  Geftures  and  AcSlion.?  ; 
when  the  Prophet  Nathan  came  in  before  King  David,  He  bowed  himfelf  i  Kings i.  23. 
before  the  King  with  his  Face  to  the  Grouftd. 

Secondly,  Subjecftion  and  Obedience,  le  muji  needs  be  fuhfe^  not  only 
for  PVrath,  but  alfo  for  Confcience  Sake.  Obedience  is  the  Cord,  where- 
with all  temporal  Governments  are  bound  and  maintained,  and  when 
fome  Cord  is  broke,  then  muft  all  Things  fall.  This  Obedience  muft 
be  exercifed  towards, 

17?,  All  IMagift rates,  either  high  or  low,  Whether  it  he  to  the  King  as  ^  Y6.t.  ii.  13. 
Supreme,  or  unto  Governors,  as  unto  them  that  are  fent  by  him,  not  only  \  Pet.  ii  18. 
to  the  Good  and  Gentle,  hut  alfo  to  the  Froward. 

2d,  By  all  the  Subjcds  in  the  Kingdom.  The  Apoftle  ufeth  in  our 
Text,  thefe  Words,  Every  Soul:  None  of  what  Condition,  State,  or 
Order,  is  excluded  from  this  Obedience. 

id.  In  all  Things   not  being   againft  the  Honour  of  God,  our  own 
Confcience,  and  our  Love  towards  our  Neighbours  :  For  otherwife  we 
muft  follow  the  W^ords  of  St.  Peter,  and  the  other  Apoftles,  We  ought  p^^^  ^ 
to  obey  God  rather  than  Man.  ^  * 

Thirdly,  Cujiom  to  whom  Cujiom,  and  Tribute  to  whom  Tribute.  The 
Subjecfus  are  bound  and  obliged  thereto  on  Account  of, 

17?,  The  Command   of  God  :  So  faith   our    Saviour,  Render  unto 
C^far  the  Things  which  are  C^efar's.  We  can  beft  learn  and  know  what  ^^^''^^•^■"^"•-'• 
belongeth  to  the  Kings  and  Magiftrates,  when  we  confider  the  Conftitu- 
tion  of  the  Country  and  the  Times,  either  they  are  in  Peace  or  in  War, 
and  according  to  fuch  muft  every  one  bring  forth  his  Qiiota. 

2d,  Reafon,  The  ApofiU  Paul  afketh.  Who  goeth  a  Warfare  any  Time  i  cor.  \x.  - 
at  his  own  Charge.    The  Officers    and  Soldiers  muft  be  paid  -,  but  by_ 
whom.''  Why,  theKing;  therefore  it  is  again  reafonable,  that  the Subjefts 
pay  their  Tributes   in  order  to  enable   the  King  to  difcharge  the  Debts 
contraded  for  the  Defence  of  themfelves  and  their  Country.  ^^.    ^    ... 

^d.  Examples  in  the  holy  Scripture,  Jehoiakim  exacted  the  Silver  and  ^.  '"S--^-^'"- 
Gold  of  the  People  of  the  Land,  of  every  one  according  to  his  Taxation. 

And 


Mic.  lii.  I. 
Mic.  iii.  2. 
Mic.  iii.  3. 
Mic.  iii.  4- 


Jfa.  xi.  2. 


Of    WORLDLY     MAGISTRATES. 

And  when   Taxes  or  Tributes   are  alfo  railed  and  exadled  of  every  one 
according  to  their  Taxation,  then  is  there  Juftice  in  the  Caufe. 

Though  Magiftrates  mud  be  careful,  that  they  do  not  impofe  unlaw- 
fully and  immoderately  upon  their  Subjeds  :  Whereof  the  Lord  fpeaketh 
alfo  by  the  Prophet  Micah^  Hear  I  pray  you^  O  Heads  of  Jacob,  and 
ye  Princes  of  the  Houfe  c/ Ifrael :  Is  it  not  for  you  to  know  Judgment  \ 
who  hate  the  Good^  /ind  love  the  Evil,  who  pluck  off  the  Skin  from  off 
them,  and  they  break  their  Bones,  and  chop  them  in  Pieces,  as  for  the 
Pot,  and  as  Flefh  within  the  Chauldron  ?  'Then  Jhall  they  cry  unto  the  Lord, 
hut  he  will  not  hear  them,  he  will  even  hide  his  Face  from  them  at  that 
Time,  as  they  have  behaved  themfelves  in  their  Doings. 

4.th,  Prayers  and  Supplications.  We  lliould  always  pray  to  God,  the 
King  of  Kings  and  Lord  of  Lords,  for  ourKing^and  Governors,  7hat  the 
Spirit  of  the  Lord  may  reji  upon  them,  that  the  Spirit  of  fVifdom,  and 
Underjlandi^,  the  Spirit  of  Council  and  Might,  the  Spirit  of  Knowledge 
and  of  the  Fear  of  the  Lord  ;  may  guide  them,  that  they  may  love  Peace 
and  execute  Juftice,  and  not  hearken  to  bad  Counfellors  and  Advifers, 
to  the  Glory  of  God,  the  Welfare  of  their  Subjeds,  and  their  own 
Salvation. 

Grant  this,  0  merciful  Father,  to  all  Chrijiian  Rulers,  for  thy  own 
Honour's  Sake.     Amen. 


XXXIII.     SERMON. 


Cy    OFFENCE.  229 

XXXIII.     SERMON. 


O    F 

V 

OFFENCE, 


The  Text,  Matthew,  XVIII.  6,  7,  8,  9.  ver. 

V/hofoever  jlmll  offend  one  of  thefe  little  OneSj  which  Relieve  in  mey 
it  were  better  for  him^  that  a  Milftone  were  hanged  about  his 
Neck^  and  that  he  were  drowned  in  the  Depth  of  the  Sea  :  Wo 
unto  the  World,  becaufe  cf  Offence ,  jcr  it  mujl  needs  be  that 
Offnces  cofne  ',but  woe  to  that  Man,  by  whom  the  Offence  cometh. 
Wherefore  if  thy  Hand,  or  thy  Foot  ffmd  thee,  cut  them  off,  and 
cajl  them  from  thee  :  It  is  better  for  thee  to  enter  into  Life  halt 
cr  maimed,  rather  than  ha'uing  two  Hands  or  two  Feet,  to  be 
caft  into  everlajiing  Fire.  And  if  thine  Eye  offend  thee,  pluck  it 
cut,  and  cajl  it  from  thee  ;  it  is  better  for  thee  to  enter  into  Life 
with  one  Eye,  rather  than  having  two  Eyes  to  be  cajl  into  Hell 
Fire. 

1    NTRODUCTION. 

AULTS  and  Failures  accompany  every  one,  even  the  Holy. 
As  there  are  Spots  in  the  clear  (Lining  Sun,  fo  are  there  hkewife 
TranfgrefTions  in  the  Saints  :  Mofes  tranlgrelled  with  Doubts, 
Aaron  with  Idolatry,  David  with  Adultery  and  Murder,  Peter  with 
denying  his  Mafter,  the  Angel  of  the  Church  in  Pergamos  with  Hypo- 
crify  ',  for  alfo  faith  the  Spirit  of  the  Lord  to  him,  by  St.  John  the  Divine, 
Revelations  II.  14  verfe.  /  have  a  few  Things  againfi  thee,  becaufe 
thou  haft  there  them  that  hold  the  Dc^rine  ^/Balaam,  who  taught  Balack 
to  caft  aftumhling  Block  before  the  Children  o/lfrael,  to  eat  Things  facrificed 
to  Idols,  and  to  commit  Fornication  :  So  haft  thou  alfo  them,  that  hold 
the  Dextrine  of  the  Nicolaitans,  which  Thing  I  hate. 

The  Spirit  of  God    maketh  Mention   in  thefe  Words   of  two   falfe 
Dodrines,  that  were  in  great  Vogue  in  the  Church  oi  Pergamos,  whereby 

the 


Num.    xxii 
23 


230.  Cf    OFFENCE. 

the  true  Believers  were  offended,  and  whereto  the  Bidiop,  called  here 
the  Angel  of  the  Churchy  did  confent  by  his  Silence,  to  7vit^  i .  The 
Do^rine  of  Baham.     And,  2.  The  Doff rine  of  the  Nicohmns^ 

1.  Balaam    was    a   Prophet  in   Moah,    who   caufed   great  ftumbling 
Blocks  to  be  caft  before  the  Children  of  Ifrael,  in  order  to  bring,  and 

Num.  x.x.xi.  delude  them  from  the  true  Worfliipping  of  the  Lord  their  God,  by  whofe 

16.  mighty  Hand  they  were    brought  out    of   Egypt ^    from    the  Houfe  of 

Bondage,  to  facrifice  toBaal-Pecr  the  Idol  of  xht  Mcabites,  and  to  commit 

Fornication  with  the  Daughters  oi  Mcah,  Wherefore  Balaam  is  reckoned 

^p      ..     .    among   the    falfe  Prophets,  Which  have  for  fake  n  the  right  Way,  and  are 

^'  gone  ajtray.  The  Reafon  of  this  wicked  Council  of  5tf/^^w,  was,  that  God 

being  provoked   through   the  Difobedicnce   and  Tranfgreflions   of  his 

People  the  Children  oi  lfrae\  might  deOroy  them  in  the  Wildernefs,  and 

not  bring  them  to  the  PoiTelTion  of  the  Land  of  Canaan,  promifed  to  their 

Forefathers,  wherein  he  gained  his  Aim  in  Part  •,  for  the  Anger  of  God 

was  kindled  againfi  Ifrael,  and  killed  twenty  and  four  Thoiifand  of  them  in 

a  Plague  \  though  the  Moai?ites,  with  their  Prophet,  were  afterwards  flain 

with  the  Sword,    by  the  Command  of  God.     By  this  we  can  perceive, 

that    the  Dodrine   of   Balaam    confifted    in   Idolatry    and  Fornication, 

according  to  the  Words  of  St.  John.   , 

2.  The  Nicolaitans  did  caft  great  ftumbling  Blocks  of  Offence,  for 
the  Churches  in  the  New  Teftament,  with  their  falle  Dc<5lrine.  They  had 
their  Origin  and  Name  of  Nicolas,  who  was  one  of  the  Stvtn  chofen 
by  thci\poftles  for  to  take  Care  of  the  Poor  in  Jerufalem  :  This  Nicolas, 
having  a  beautiful  Wife,  was  publickly  accufed  in  the  Prefence  of  the 
Apoftles  to  be  jealous  of  her  •,  whereat  he  was  fo  offended,  that  he  gave 
her  over-  to  the  Ufe  of  every  one  ;  Cf  this  Man  the  Nicolaitans  pro- 
ceeded, and  their  Dodrine  corfifted  chiefly,  in  thefe  two  Abominations, 
to  wit.  To  eat  Things  facrifced  to  Idols,  and  to  commit  Fornication. 

Sacrifices  to  Idols,    were  the  Things  which  the  Heathens   offered  to 

their  Idols  \  and  where<  f  they  feafted  in  their  Idol's  Temples,  and  often 

r.  ^   invited  the  Chriftians  to  fuch  Feafts.   The  Lord  abhorred  fuch  Doings,  and 

f  (or.  X.  20.  ^ 

Eating,  of  the  Chriftians  \  wherefore  the  Apoftle  St.  Paul  Caith,  The  Things, 
which  the  Gentiles  Jacrifice,  they  facrifice  to  Devils,  and  not  to  God,  and 
I  would  not,  that  ye  fhould  have  Fellowjhip  with  Devils  :  Te  cannot  drink 
the  Cup  of  the  Lord,  and  the  Cup  of  Devils  :  Te  cannot  be  Partakers  of 
the  Lord'' s  Table,  and  of  the  Table  of  Devils. 

Fornication,  or  W^om.en  in  Common,  was  prcdifed  am.cng  the  Heathens, 
and  was' not  reckoned  or  accounted  Sin  or  unlawful-,  wherewith  the 
Apoftle  St.  Paul  upbraids  them  infeveral  of  his  Fpiftles  •  The Nicclaitans 
Ads  XV.  20.  did  follow  the  Heathens  in  this  Abomination,  contrary  to  the  Commands 
from  the  Affcmbly  of  tjjie  Apoftles  and  Elders  in  Jerufalem,  who  con- 
cluded, and  thereupon  ordered,  That  ye  abflainfrcm  Meats  offered  to  Idols, 
and  from  Fornication  :  And  this  abominable  Do6trine  did  at  laft  creep 
in  the  Churches  of  Ephefus,  Pcrgamos,  and  Thyatira.  The 


Cf    OFFENCE.  231 

The  Lord  was  offended  at  this,  and  therefore  threatened  the  Biniop, 
that  if  fuch  Abominations  were  not  removed,  and  they  did  repent,  he 
would  then  come  quickly,  and  fight  agatnji  them  with  the  Sword  of  his^^^'-  "•  ' 
Mouth.  For  the  Lord  hateth  all  fuch  Things,  and  punifhes  feveralJy  all 
them  that  give  Offence  ;  as  we  can  be  convinced  of  by  the  Words  of  our 
Text,  where  our  blcficd  Saviour  fpeaketh, 

First,  Of  Offence, 

Second,  Of  the  Punifhment  for  Offence. 

Explanation  of  the  Text. 

I.  Of  Offence. 

As  difRcult  as  it  is  to  walk  upon  the  Ice  without  (tumbling  or  falling, 
as  difficult  is  it  to  live  in  the  World  without  being  fmitten  therewith  : 
For  the  World  is  as  a  Coal-Pit,  wherein  every  one  that  enters  in,  be- 
cometh  fmutten.  There  were  never  fo  many  Misfortunes,  Vermins  and 
Infedls  in  Egypt,  but  there  arc  more  Offences  in  the  World  ;  one 
offendeth  the  other,  and  the  Great  offend  the  Small.  Whereof  our  Savi- 
our fpeaketh  in  our  Text,  faying,  JVhofoever  fhall  offend  one  of  thefe  little 
Ones,  which  believe  in  me.  We  have  to  obferve  here  of  thefe  Words, /7'r/?, 
What  Offence  is.  And,  Secondly,  The  Perfons,  who  give  or  take  Offence. 

Firfl,  What  Offence  is.  It  is  derived  in  the  ground  Text  of  limping, 
when  one  ftumbleth  againfl  a  Thing,  whereof  he  becometh  lame ;  and 
fince  our  whole  Life-rime,  is  a  continual  Journey  or  Road  ;  fo  all 
what  caufes  us  to  (tumble,  or  tofall  on  the  Way  of  our  Salvation  into  Sin, 
may  be  rightly  called  Offence. 

Offence  is  therefore  nothing  elfe  but  bad  Example,  that  one  giveth  to 
the  other  in  Words,  Geftures,  or  Actions,  whereby  Wickednef"?  is 
promoted,  and  the  Sinner  becometh  worfc  and  worfe.  Offence  is  two 
Ways,  either  given  or  taken. 

Offence  given,  is,  when  one  either  in  Aftions,  or  with  Words,  or 
with  OmifTion  of  God's  Command,  giveth  bad  Examples  to  others,  to 
do  the  fame.  Of  this  Offence  our  Saviour  fpeaketh  here.  This  Offence 
can  be  given  in  the  following  Ways  and  Manner,  to  wit^ 

With  Words,  when  we  fpeak  Words,  corrupting  good  Manners,  or 
in  fwearing  and  curfing  •,  which  when  others  hear  it,  they  are  willing, 
and  apt  to  do  the  fame  ;  as  daily  Experience  convinces  us  of. 

With  A5iions,  when  we  commit  the  Things  which  are  unlawful,  and 
againfl:  the  Command  of  God,  whereby  others  are  deluded  to  do  the 
fame  ;  as  the  Children  of  Eli,  who  by  their  evil  Doings  made  the 
Lord's  People  to  tranfgrefs. 

WithOmiffion,  when  we  omit  and  negledl  to  do,  what  God  has  com-  i  Sam.ii.^j, 
manded,  whereby  others  are  likewife  deluded  to  follow  fuch  bad  Examples; 
as  King  Saul,  who  omited  the   deftroying  of  the  Amalikites,  according 
to  the  Command  of  God,  which  brought  the  Children  of  Jfrael  to  Dif- 
ebediencc  againft  the  Lord.  Y  y  Offend 


/-J2  Of    O  F  F  E  N  C  £. 

Offence  taken  is,  when  one  fpeaketh,  or  doth  a  Thing  that  is  right  in 
•k  felr,  but  another  hearing  or  feeing  the  fame,  puteth  a  bad  Conftrudion 
thereon,  and  taketh  Caule  thereof  to  fiander.  The  Perfon  who  fpoke 
the  Words,  or  commited  the  Thing,  is  no  Caufe  in  fuch  Offence,  and 
therefore  guiklefs  ;  but  the  Perfon,  who  through  his  bad  Conftrudions 
judgeth  wrongfully  thereof,  is  guiky  •,  and  we  can  compare  fuch  Perfons 
with  the  Spiders,  who  draw  Poifon  of  the  Flowers,  wherein  no  Poifon 
is  ;  This  is  called,  Pharifeefical  Offence^  becaufe  the  P  hart  fees,  were 
offended  at  the  Perfon,  Dodlrine,  and  Miracks  of  Chrift,  fince  they 
were  Evil  and  Wicked  themfelves  •,  for  where  there  is  Evil,  there  pro- 
ceedeth  nothing  but  Evil.  Our  Saviour  faith  therefore.  An  evil  Man 
out  of  the  evil  Treafure,  bringeth  forth  evil  Things.  And  in  another  Place, 
Mat..>:ii.  55.  //"  thine  Eye  be  fingle,  thy  zv hole  Bcdyfhall  be  full  of  Light :  But  if  thine 
Mat.  VI.  ^^,  £ye  i,e  Evil,  thy  whole  Body  fhall  be  full  of  Barknefs.  If  therefore  the 
Light,  that  is  in  thee,  beDarknefs,  how  great  is  that  Varknefs?  A  good 
Man  judgeth  always  well  of  the  good  Works  and  A dions  of  another; 
but  the  Wicked  fpeaketh  Evil,  and  is  offended  without  Caufe. 

There  is  an  Offence,  called,  the  Devil's  Offence,  when  the  Ungodly  are 
offended  at  the  Fall  of  the  Holy,  and  taketh  thereof  P'reedom  to  Sin,  and 
to  cloak  their  Wickednefs.  The  Fall  of  Saints  is  mentioned  in  the  holy 
Records,  not  for  us  to  imitate  them,  but  well  to  abhor  them  :  And  we 
may  rightly  call  them  poffe0ed  of  Satan,  who  will  rather  follow  the 
Vices  than  the  Virtues  of  Saints  -,  and  compare  them  to  the  Flies, 
who  paffing  by  the  found  Parts  of  the  Body,  lights  on  the  Wounds. 
They  are  as  fome  Birds,  who^  flying  by  a  Field  of  Corn,  lights  on  a 
Dunghill  or  Carron. 

Second. ,  As,  there  is  two  Sorts  of  Offence,  one  given,  and  the  other 
taken  ;  fo  there  is  likewife  two  Perfons  concerned  in  every  Offence  ;  one 
who  giveth,  and  the  other  who  taketh  the  Offence. 

Our  Saviour  fpeaketh  in  general  of  the  Perfon  who  giveth  Offence, 
with  thefe  Words ;  Whofo  offendeth,  of  what  State,  Condition,  Sex  or 
Age  whatfoever  :  For  Offence  is  as  a  Plague  that  fpreads  about,  and  we 
Ihall  find  Offences  in  all  Station  in  the  World. 

Preachers  and  Teachers  offend  their  Hearers  and  Congregations,  with 
not  living  according  to  their  Dodrine,  whereby  many  are  offended,  and 
fay  i  'Thou  which  teachefl  another,  teachejlnot  thou  thyfelf?  Thou  thatmakeft 
thy  Boafi  of  the  Law,  through  breaking  the  Law,  difhonourefl  thouGod? 
Rom.  ii.  21.      Rulers  and  Magiflrates  offend  their  Subjeds,  when  they  live  irregular, 
^^om.W.  2i.<j'urn  Judgment  into  Gall,   and  the  Fruits   of  Right eoufnefs  into    Hem- 
lock ;  For  then  it  goethas  Solomon  fays  ;  If  a  Ruler  hearken  to  Lies^  all 
his  Servants  are  wicked. 
Amosvi  12       Parents  offend  their  Children,  when  they  do  not  agree  with  one  ano- 
I'rov.xxix. lather,   but  live  in  Difference,  and  in  a  wicked  Courfe i   with    Swearing, 
Drinking,  Whoring,  Gameing,  and  other  bad  Vices  :  Likewife,  in  not 

bringing 


Of    OFFENCE.  233 

bringing  up  their  Children  in  the  Fear  of  God,  Obedience  to  their  Pa- 
rents, and  Love  to  their  Fellow  Creatures. 

Young  People  offend  one  another,  when  they  delude  and  betray  one 
another  in  Debauchery  and  evil  Company,  whereby  they  are  brought 
aftray  from  the  Paths  of 'Virtue  and  Morality,  to  all  bad  Vices. 

There  is  a  Difference  in  Offences,  according  to  the  Perfons  who  of- 
fend :  The  Offence  given  by  a  Priefl  is  greater  than  that  of  a  Layman, 
wherefore  they  were  obliged  to  offer  a  greater  Sacrifice  in  the  Old  Tefta- 
ment.  The  Offence  of  an  old  Perfon  is  greater  than  that  of  a  young  One. 
In  regard  to  this  Eleazar^  one  of  the  principal  Scribes,  aged  Four  Score 
Years  and  Ten,  refufed  to  eat  Swines  Fleih,  that  the  young  People  l^^  -^ 
ihould  not  be  deceived,  and  brought  from  the  true  Religion,  thinking 
Eleazar,  an  aged  Man,  was  gone  over  to  a  flrange  Religion. 

Our  Saviour  calleth  here  in  our  Text,  the  Perfons  who  take  Offence, 
Little  Ones,  which  believe  in  him  •,  whereby  we  can  underfland  Children  2  Mac. vi. 24 
or  little  Ones,  as  well  by  natural  as  fpiritual  Age  :  For  fince  the  Difciples 
of  Chrift  did  difpute,  who  fhould  be  the  higheft  in  his  Kingdom ;  there- 
fore Chrifl  called  a  little  Child  untoilim,  and  fet  him  in  the  Midfl  of  them, 
that  they  fhould  learn  Humblenefs  and  Simplicity  of  this  little  Child.  Our 
Saviour  underflands  hereby,  not  alone  Children  of  Age,  but  alfo  Chil- 
dren of  fpiritual  Age  ;  and  therefore  fays  ;  Whofo  Jhall  offend  one  of 
thefe  little  Ones,  which  believe  in  me. 

Children  in  Age  are  offended,  when  old  People  fpeakor  do  any  unfuitablc 
Things  or  Words  in  their  Prefence,  thinking  that  they,  being  Children, 
will  not  regard  or  take  Notice  thereof  -,  although  we  fee  daily,  that  Chil- 
dren remember  fuch  Things  long,  and  afterwards  praflife  the  fame  ;  For 
fince  Children  have  no  ripe  Judgment,  for  to  difcern  between  Good  and 
Evil,  fo  are  they  apt  to  do  and  follow  the  Steps  of  old  People,  and  they 
commonly  remember  it  a  long  Time  ;  for  they  have  Nothing  to  charge 
their  Memory  with.  Children  are  therefore  as  a  Lump  of  Wax,  whereon 
can  be  printed  the  Shape  of  a  Devil  as  foon  as  that  of  an  Angel.  Old 
People  ought  therefore  to  be  very  careful  in  their  Words  and  Aflions, 
efpecially  in  the  Prefence  of  Children,  who  are  foon  corrupted  by  the  bad 
Examples  of  their  Parents,  Inftru6lors   and  old  People. 

Children  in  Mind  and  Heart,  are  the  Weak  in  Faith,  not  thoroughly 
grounded  and  founded  in  the  Knowledge  of  God  ;  for  Faith  waxeth  and 
groweth  like  a  Child,  who  is  weak  in  the  Beginning,  but  afterwards  be- 
comcth  a  perfeft  Man,  with  rightly  ufing  the  gracious  Means  offered  ; 
namely,  the  Word  of  God,  and  the  holy  Sacraments. 

St.  PW  fpeaketh  of  the  Chriflian  Liberty,  that  we  fhould  not  abufc 
the  fame,  in  offending  them  that  arc  weak  in  Faith  -,  in  Idols,  offering 
Meat  or  Drink,  or  in  refpeft  of  an  holy  Day ;  or  of  the  New  Moon, 
or  of  the  Sabbath-Days,  which  are  forbidden  or  commanded  in  the  Law; 
for  there  is  no  Difference  in  Meat  and  Drink,  except  we  make  Confciencc 

Y  y  2  thereof  j 


234  Of    OFFENCE. 

thereof;  and  every  Day  ought  to  be  holy  for  God  :  Neither  arc  we  bound 
to  the  New  Moons  or  Holy  Days  of  the  Jews  •,  though  it  is  abfolutely 
neceflary  that  we  honour  God  with  keeping  one  Day  holy,  and  entirely, 
dedicated  to  holy  and  pious  Exercifcs  in  the  Week-,  which  certain  Day 
and  all  other  Feafl  Days,  arc  regulated  according  to  the  Liberty  granted 
to  Chriftian  Churches,  and  their  Rulers,  which  muft  be  done  with  Dif- 
cretion,  fince  Goi,  is  not  the  Author  of  Confufton^  but  a  God  of  Order ^ 
and  Decency,  and  Peace. 

There   are  fome    who    are  offended  at  others  without  Caufe,    alone 

T  Cer.xiv.33  through  their  own  MaHce  and  Wickednefs.  We  read  in  St.  Peter  of 
our  blcfled  Saviour,  That  he  fhould  be  a  Jlumbling  Stone,  and  a  Rock 
of  Offence :  Not  that  he  fhould  give  Offence  to  any  one,  but  that  others 
through  their  own  Wickednefs  fnould  be  offended  at  him.  This  was 
common  by  the  Pharifees,  who  were  offended  at  the  Perfon  of  Chriff, 
faying  therefore  of  him,  Is  not  this  the  Carpenter's  Son  r  Is  not  his  Mother 
called  Mary  ?  They  were  offended  at  the  Place  of  his  Nativity,  faying. 
Search  and   look,  for   out   of  Galilee   arrlfeth  no  Prophet  :  They  v/ere 

'"''^^^^"^^"i'"  offended    at  his  Dodrine,  becaufe   I16  did  preach  of  Faith,  and  not  of 

,  ,  . ..  ^  good  Works  and  the  Law  of  Mofes  :  They  were  offended  at  his 
Miracles,  faying,  He  driveth  out  the  Devils  i^jy  Beelzebub  :  They  were 
offended  at  his  Living,  calling  him,  Aglutonous  Man,  and  a  Wine-biber, 
a  Friend  of  Publicans  and  Sinners  :  They  were  offended   at  his  Mercy 

Mark  ill.  22.  and  Humblenefs,  becaufe  he   eat  and  drink  with  Publicans  and  Sinners  : 

Mat.  xi.  ig.  Xhcy  Were  offended  at  his  Poverty,  becaufe  he  had  not  where  to  lay  his 

Mat.  IX.  ^^^  fjg^^.  They  were  offended  at  his  Sufferings,  and  therefore  derided  him, 

Mat.viii.20.  reviling  him,  and  zvagging  their  Heads, 

Mat.    xxvii       Many    are  yet  offended  on    Chrift,  as    well   without,    as   within  the 

39-  Bofom  of  the  Chriftian  Church. 

Without  the  Chriftian  Church,  the  Jews  and  Gentiles  arc  offended  in 
him  •,  for  fo  St.  Paul  faith,  JVe  preach  Chrifl  crucified  unto  the  Jews  a 
fiumbling  Block,  and  unto  the  Greeks  (that  is  the  Gentiles,)  Foolifhnefs, 
The  Jews  did  dcfpife  him,  becaufe  his  Kingdom  was  not  of  this  World, 

I  Cor.  i.  23.  faying,  IVe  will  not  have  this  Man  to  reign  over  us  :  The  Greeks  were 
offended  in  him,  becaufe  his  Doftrine  being  above  the  Apprehenfion  of 
human  Rcafon,    was   not  agreeable   to  their  Philofophy  •,    and    called 

Lukexix.i4.  therefore  the  Apoftle  Paul,  A  Babler,  and  a  fetter  forth  of  firange  Gods, 
becaufe  he  preached  unto  them  Jefus  and  the  Refurrc5fion. 

Within  the  Chriftian  Church,  many  are  offended,  even  in  thefe  our 

Aasxvii.  18.  I^aysj  at  the  Perfon  of  Chrift,  fince  they  will  not  believe  the  true  God- 
head and  Manhood  of  Chrift,  through  the  perfonal  Union  :  Many  are 
offended  at  his  Do(5lrine,  judging  the  fame  after  their  human  Reafon, 
and  altering  the  fame  according  to  their  weak  Apprehenfions ;  Many  are 
offended  at  his  Kingdom.,  judging  the  fame  by  its  outward  Appearance,  and 
deipife  the  fame,  becaufe  the  Mighty  and  Rich  of  this  World  do  not  be- 
long 


Of    OFFENCE.  2.^5 

long  thereto;  Many  are  offended  at  the  Way  ofChnft*s  Government, 
bccaufe  he  deftributcth  not  his  temporal  BlefTings  alike  •,  but  the  belt 
Children  of  God  fuffcr  oftentimrs  mofl  in  this  World  :  Many  are  offen- 
ded at  his  Crofs,  not  alone  becaufe  Chrift  was  defpifed  and  reje^ed  of 
Man^  and  a  Man  of  Sorrow  and  Griefs  in  the  Time  of  his  Incarnation  \  ^^^-  ^"'-  3' 
but  alfo,  becaufe  he  maketh  the  Children  of  God  like  himfelf,  with 
Crofs  and  Affliftion  :  Many  arc  offended  at  his  Living,  and  therefore 
will  not  follow  his  Footfteps.  They  would  wilhngly  be  Partakers  of  his 
Kingdom,  but  not  of  his  Examples :  Many  are  offended  at  his  Mercy, 
and  therefore  put  off  their  Repentance  from  one  Time  to  another,  thin- 
king that  his  Mercy  is  fo  great,  that  he  will  receive  them  when  they  will. 

Hereby  we  can  fee,  that  the  Way  of  our  Salvation  is  full  of  ftumbling 
Blocks-,  and  if  we  are  deceived  by  them,  we  will  never  be  faved.  A 
fimple  Faith  is  the  bell  Faith  •,  therefore  we  ihould  fhut  the  Eyes  of  our 
Reafon,  and  pafs  by  all  Offences  and  Stumbling-Blocks  •,  and  in  Truth, 
and  Sincerity,  cleave  to  Jefus  Chrift,  following  the  Light  of  the  Gofpcl, 
whereby  we  may  arrive  fafe  through  all  the  Rocks  and  Stumbling-Blocks 
of  Offences,  to  the  eternal  Happinefs  hereafter, 

II.   Of  the  Funifliment  for  Offence. 

Our  Saviour  fpcaketh  in  our  Text  of  the  Punifhment  for  Offences, 
faying  ;  JVo  unto  the  IVorld^  becaufe  of  Offences^  for  it  mujl  needs  be, 
that  Offences  come  •,  but  Wo  to  that  Man  by  whom  the  Offtnce  cometh.  Our 
Saviour  fheweth  us  in  thefe  Words;  F/V/?,  The  Neceffity,  and,  Secondly, 
The  Punifhment. 

Firft,  The  Neceffity.  It  muft  needs  be^  that  Offences  come  :  This  Ne- 
ceffity proceedeth  not  from  God,  as  if  he  had  abfolutely  decreed,  that 
there  fhould  be  Offence  -.  No,  for  God  hath  no  Delight  in  Ungodhnefs. 
Befides,  the  Words  of  our  Text  convinces  us,  that  God  abhors  Offences, 
fince  our  Saviour  calleth.  Wo  to  the  Man  by  whom  the  Offence  cometh : 
But  thefe  Words  have  regard, 

To  the  Malice,  Envy,  and  Wickednefs  of, Satan  ;  who,   as  a  roaring 
Lion^  walketh  about,  feeking  whom  he   may   devour ^   He  always  oppofes 
God  and  his  Word,  thereby  to  diminifh  God's  Kingdom,  and  toincrcafe 
his  own.  He  raifeth  therefore  all  Sorts  of  Offences,  and  cafteth  Stumbling- 
Blocks  for  Men  in  the  Way  of  their  Chriftendom  ;  and,  bewitcheth  thcm^  ^q^^  j^.  ^._ 
that  they  fhall  not  obey    the  truth:  And,    worketh  for  tbem    with  all  i  Cor.ix.z; 
Power,  and  Signs,  and  lying  Wojiders ;  which  God  permits  •,  That  they, 
which  are  approved,    might  be  made  manifeft,  according  to  the  Saying  of  Gal.  iii.  i. 
St.  Paul.    Thefe  Words  have  regard  alfo. 

To  the  wicked  and  perverfeNature  of  Man,  which  is  always  inclinable  ^  Thci.n.  9 
to  all  Wickednefs,  and  is  eafily  deceived ;  therefrom  proceeds  all  Offences, 
and  therefore  it  muft  needs  be,  that  Offences  come  ;  for,    as  we  can  con-        ^"^'  ' 
elude  of  the  fetting  of  the  Sun,    that  the  Night  will  follow  -,  fo  we  can 
conclude  the  Caufe  of  Offences  by  the  foregoing  Reafons ;  and  therefore 
fays  our  Saviour,  //  mufl  needs  be,  that  Offences  come.  Secondly, 


Num.xh'.  xi 


0/    OFFENCE. 

Secondly^  The   Punifliment   for  Offence  :    This  is  dcfcribed    in   our 
Text  by  two  Things ;   i/.  Of  the  Certainty  •,  and  2^//,  Of  the  Severity. 

The  Certainty  of  the  Punifhment  for  Offence,  is  comprehended  in 
this  Word  WO,  which  our  Saviour,  being  himfelf  Truth,  calleth  out  5 
and  we  may  depend  upon  it,  that  it  lliall  never  fail ;  This  little  Word, 
Jf^o^  containeth  great  Mifery,  Misfortune,  Unhappinefs,  and  horrible 
Punifhment,  both  here  and  hereafter.  We  can  be  convinced  of  this,  by 
the  Examples  of  them  who  are  punifhed  for  Offences  given  to  others. 
The  Spies  that  were  fent  out  by  Mofes^  died  by  the  Plague  before  the  Lord, 
becaufe  they  brought  evil  Report  upon  the  Land,  and  thereby  offended 
the  People.  Achan  did  offend  the  Children  oi  Ifrael  with  his  Theft,  and 
was  therefore  floned  v/ith  his  whole  Houfc,  and  all  that  belonged  to  him. 
We  have  alfo  the  Examples  of  Jeroboam,  Ahah,  Jezebel^  and  others. 

The  Severity  of  the  Punifhment  for  Offe  nee,  is  defcribed  in  thefe 
Words-,  It  were  better  for  him,  that  a  Milljlone  were  hanged  about  his 
Neck,  and  that  he  were  drowned  in  the  Depth  of  the  Sea,  Wc  can  fee 
hereof,  that  our  Saviour  underftands  by  this  IVo,  the  eternal  Pain  and 
Punifliment  in  Hell ;  for  he  maketh  Comparifon  between  temporal  Pu- 
nifhment and  eternal  Pain  -,  and  concludes,  that  it  were  better  to  fuffcr 
the  greateft  and  fevereft  Punifhment  on  Earth,  than  the  cternalPain  and 
Mifery  in  Plell. 

It  was  a  great  and  the  fevereft  Punifhment  among  the  Jews,  when 
one  had  committed  a  great  Crime,  that  a  Milflone  was  hanged  about  the 
Criminal's  Neck,  and  he  was  drowned  in  the  Midft  or  Depth  of  the 
Sea,  as  being  unworthy  to  behold  the  Light  of  the  Sun,  or  to  breath  in 
the  Air,  or  to  be  in  or  upon  the  Earth.  If  this  Punifhment  was  fo  fevere, 
Dcut.  xxvii.  then  muft  certainly  the  Punifhment  which  our  Saviour  underftands  under 
18.  this  Word,  ?Fi?,  be  more  fevere,    and  cannot    be  no  other  than  the  Tor- 

ments and  Pains  of  Hell.  The  Lord  declareth  them  who  make  the 
Blind  to  wander  out  of  their  Way,  curfed  ;  much  more  curfed  are  they 
then,  who  caft  ftumbling  Blocks  and  Rocks  of  Offences  for  others,  in  the 
Way  of  their  Salvation. 

Since  then  fuch  a  fevere  Judgment  and  Punifliment  is  pronounced 
againft  all  Offences,  then  a  true  Chriftian  and  Child  of  God,  muft  be 
careful,  and  guard  himfelf  againft  them  •,  which  may  be  done  with, 

ifl.  Mortifying  our  own  Members,  asour  Saviour  admonifhesusin  the 
Words  of  our  Text,  faying  ;  Wherefore,  if  thy  Hand  or  thy  Foot  offend 
thee,  cut  them  off,  and  cafl  them  from  thee  -,  and  if  thine  Eye  offend  thee, 
pluck  it  out,  and  caft  it  from  thee.  Our  Saviour  mentions  here  three  of 
our  Members,  namely.  Eye,  Hand,  and  Foot ;  not  that  the  other  Mem- 
bers of  our  Body  cannot  offend  us,  but  that  we  by  them,  can  eafily 
form  a  Judgment  of  the  other  Members.  There  are  fome  who  interpret 
the  three  Stations  in  the  World,  under  the  Similitude  of  the  three  before- 
mentioned  Members-,  and   underftand  by  the  Eye,  the  Minifters  of  the 

Gofpel  -, 


0/    OFFENCE.  -  "         2iJ 

Gofpel,  who  muft  preach  and  fhew  toothers  the  Way  of  Salvation, 
with  their  Do6trine  and  Life  ;  by  the  Hands,  temporal  Magiftratcs  who 
muft  defend  the  Subjcds,  and  not  bear  the  Sword  in  vain  ;  by  the  Feet, 
every  one  in  the  Common  Wealth,  and  the  whole  Community,  among 
whom  there  are  manifold  Offences.  I  (hall  bring  them  under  thcfe 
three  Heads  :   Senfelefs  Things,  Living  Things,  and  Man  himfelf. 

Senfelefs  Things :  When  Man,  being  bleffed  with  temporal  Goods  and 
Riches,  are  not  concerned  for  Futurity  ;  but,  on  the  contrary,  would 
rather  lofe  God  and  his  glorious  Kingdom,  than  to  depart  from  their 
Riches,  which  thereby  becometh  an  Offence  to  them  ;  Of  fuch  may  be 
juftly  faid,  that  their  Eyes  offend  them. 

Living  Things;  Thy  Wife  is  thy  Hand,  thy  Foot  and  thy  Eye,  and 
is  therefore  called  in  the  Scripture,  a  Help-meet  for  the  Man  :  Many  a 
one  are  offended  thereby,  as  we  can  fee  of  Sampfon,  Ahab  and  others.  , 
Thy  Friend  is  thy  Hand,  therefore,  when  thy  Friend  deludes  thee  to 
Wickednels,  may  be  faid,  thy  Hand  hath  offended  thee  ^  as  we  can  fee 
by  Abfalcm,  Anion  and  others.  Our  lawful  CalUng  is  the  Foot,  where- 
upon our  temporal  Welfare  ftands  :  Many  a  one  are  fo  deluded  herein, 
that  they  forget  their  own  Confcience,  much  more  God ;  as  we  can  fee 
of  the  Men  who  was  invited  to  the  royal  Feaft.  It  is  a  common  Saying, 
every  one  is  a  Thief  in  his  Calling  :  This  is  a  very  unbecoming  and  un- 
fuitable  Saying,  efpecially  for  Chriftians.  They  ought  rather  to  fay,  every 
one  muft  be  an  honeft  Man  in  his  Calling. 

Man  himfelf.  If  thy  Hand  offend  thee^  Herein  can  many  Offences  be 
given,  with  over-reaching  our  Neighbours  in  Bargains,  and  receiving 
more  than  the  real  Value  of  a  Things  with  taking  of  unlawful  Prefents, 
in  order  to  turn  the  Law,  or  the  Right  of  our  Neighbours  -,  with  writing 
falfe  Inftruments  ;  with  taking  of  falfe  Oaths,  and  many  more  Ways, 
If  thy  Foot  offend  thee  :  Thy  Servant  is  this  Foot,  and  can  offend  thee 
with  bad  Advices ;  and  with  our  Feet  we  walk  upon  finful  Ways. 
If  thy  Eye  offend  thee :  This  Member  givetly  the  greateft  Offence  ;  for 
it  is  the  Door  wherethrough  Sin  enters  into  the  Heart  of  Man  ;  as  we  can 
fee  of  David,  Sampfon,  Achan  and  others,  in  the  Scripture,  and  likewife 
by  daily  Experience. 

Our  Saviour  commands  us  in  the  Words  of  our  Text,  That  we  fhould 
cut  off,  and  p/uck  out  fuch  offending  Members  ;  that  is,  as  the  Apoftle 
St.  P^?«/ explains  it  ;  Mortify  your  Members  which  are  upon  Earth  ; 
Fornication,  Uncleannefs,  inordinate  AffeSiion,  evil  Concupifcence,  and  Co-  j^^^^,  ^.j 
vetoufnefs.  The  fame  Apoftle  calls  it  in  another  Place  •,  'to  crucify  the  old 
Man.  So,  although  it  fhould  fmart  us,  when  we  are  difappointed  in  our 
evil  Defires  and  Concupifcence,  as  much  as  if  a  Limb,  or  a  Member  Gal.  v.  2i. 
was  cut  off  from  our  Body,  yet  we  fhould  bear  it  ;  for,  They  that  are 
Chriji^s  have  crucified  the  Flefh,  with  the  Affections  mid  Lufts.  Would  it 
not  be  better  to  lofe  a  Hand,  Foot,  or  any  other  M&mber,  than  to  endan- 
ger 


Col, 


22^  W"    Of    OFFENCE. 

ger  the  whole  Body  ?  Is  it  not  better  to  fubdtie  our  wicked  Affcdions, 
and  Lulls,  than  in  fulfiUing  the  fame,  to  be  Caft  into  the  eternal  Tor- 
Tfa.xx.xni.!5  jjients  of  Hell.  We  fhould  pluck  out  the  Eye  of  the  old  Adam^  in  tur- 
ning them  away  from  all  Vanity  and  Wickednefs  ;  and,  with  Jhutting 
Tful.xxxiv.i^^^^^^f^^^^fi^^^S^'^^^-'  We  fhould  cut  off  the  Hands  of  the  old  Adamy 
with  Jhaking  our  Hands  from  holding  Unrighieoufnefs  :  We  fhould  cutoff 
the  Feet  of  the  old  Adam^  wi Ji  walking  righteoujly,  and  not  in  evil  and 
unlawful  Ways  ;  We  fhould  cut  out  the  Tongue  of  the  old  Adam^  in 
keeping  the  'Tongue  from  Evil,  and  the  Lips  from  /peaking  Guile. 

Our  Saviour  commands  us,  not  alone  to  cut  off  the  offending  Mem- 
bers, but  even  to  throw  them  away  as  hurtful  ;  wherewith  he  would  learn 
and  admonifh  us  to  Conftancy  in  our  good  Undertakings  j  for  it  is  not 
enough,  once  or  twice,  or  now  and  then  to  withftand  our  evil  Defires 
and  Afflictions,  but  we  fhould  continue  and  be  conftant  in  crucifying  and 
mortifying  the  Old  Adam,  until  he  is  fully  conquered  and  overcome  : 
^'^nd  this  is  called, 

2dly,  To  deny  our  felves :  When  Satan,  the  World,  and  ourownFlefli 
and  Blood  will  deceive  us,  and  provoke  us  to  fin,  then  fhould  we  do 
and  a£l  as  if  we  were  blind,  deaf  and  fenfelefs,  and  alfo  oppofe  their 
Mat.  .wi.  25  Inftigations.  Our  Saviour  fays  therefore,  JVhofoever  will  fave  his  Life, 
pall  lofe  it,  and  whofoever  will  lofe  his  Life  for  my  Sake  fhall  find  it. 
The  temporal  Life  is  loving  and  craved  by  every  one,  and  to  obtain  our 
Will  is  as  pleafing  to  Flelh  and  Blood  as  Life  itfelf  -,  but  is  it  not  better 
to  lofe  all  what  we  value  as  much  as  our  Life  in  this  World,  and  even 
Life  itfelf,  than  to  be  bereaved  of  the  eternal  Life  hereafter? 

Q^dly,  We  muft  abhor  and  efeape  all  Occafions  of  Offence.  We  live 
in  a  finful  World,  full  of  flumbling  Blocks,  and  cannot  be  out  of  the 
World  ',  but  we  ought  to  live  fo  in  the  World,  that  we  neither  give  nor 
take  any  Offence  ;  as  the  Fifh,  who  akhough  living  in  the  fait  Water, 
yet  tafleth  not  faltifh. 

^thly.  We  muft  have  the  Examples  of  the  holy  Angels,  and  the  Pre- 
fence  of  God  before  us.  We  muft  confider,  that  Man  is  net  alone,  but 
Kcb.  iv.  13.  God  is  prcfent  over  all,  and  all  Things  are  naked  before  him,  who  knoweth 
all  our  Thoughts,  Words  and  Acflions.  We  ought  therefore  to  be  on  our 
Guard,  and  have  a  due  Awe  and  Reverence  for  the  Prefence  of  our 
All-feeing  and  All-knowingGod.  And,  as  the  holy  Angels  are  confirmed 
in  Goodnefs  by  the  continual  beholding  of  God's  Countenance  •,  there  is 
no  Doubt,  that  a  Child  of  God,  having  God  always  before  the  Eyes  of 
his  Faith,  and  following  his  Commands,  in  Sincerity  and  Uprightnefs  of 
Heart,  will  certainly  be  free,  both  from  giving  and  taking  Offence. 

The  Lord  be  merciful  unto  us,  and  protect  us  through  the  Courfe  of  our 
Life  in  this  wicked  IVorld,  where  fo  many  Offences  meet  us,  that  we  may 
appear  unpunifhable  before  his  Tribunal  without  Offence  on  the  grand  Day 
if  our  Lord  and  Saviour  Jefus  Chrijl.     Amen. 

XXXIV.     SERMON, 


Of   MATRIMONY.-*-  239 

XXXIV.     SERMON. 


O  F 

MATRIMONY. 


The  Text,  Genesis,  II.  18,  19,  20,  21  24,  rcrfcs. 
//  is  not  Good  that  the  Man  Jhould  be  alone.  I  'will  make  him  a 
Help  meet  for  him.  And  the  Lord  God  caiifed  a  deep  Sleep  to  fall 
upon  Adam,  and  he  fept-,  and  he  took  otie  of  his  Ribs  ,  and  do  fed 
up  the  FlrJJj  ittjlead  thereof :  And  the  Rib  which  the  Lord  God  had 
taken  from  Man,  made  he  a  Woman,  and  brought  her  unto  the 
Man.  And  Addivn  faid.  This  is  now  Bone  of  my  Bone,  and  FlefJj 
of  my  Plefi-y  Jhe  Jhall  be  called  Woman,  becaufe  fie  was  taken  out 
of  Man.  Therej  ore  fall  the  Man  leave  his  Father  and  his  Mother, 
and  fd  all  cleave  unto  his  Wife^  and  they  fall  be  one  FUfh. 

I  N  T  R  O  D  U  C  T  I    O  N. 

OUR  Church  Ordinance,  concludes  the  Minift  ration  of  the  matrimonial 
Act  with  the  "Words   of  our  blefled  Saviour  by  the  Evangelift 
St.  Matthew,  XlXth.  6.  verfe.  What  God  hath  joined  together^ 
let  no  Man  -put  a  [under.  Thefe  Words  comprehend  three  Things  tor  our 
Meditation.      \ji.  The  Worthinefs  and    Honour,     idly.  The   Union. 
And,   i^dly.  The  infeparable  Knot  of  Matrimony. 

Firji,  The  Worthinefs  and  Honour  of  Matrimony.  This  can  be 
beft  perceived,  when  we  confider  the  Inftitutor  thereof,  who  is  no  worldly 
Monarch  or  Prince,  but  the  Almighty  God,  Creator  of  Heaven  and 
Earth  i  who  after  the  Creation  inftitute-d  this  holy  Order,  to  the  Glory 
of  his  Name,  and  the  Welfare  of  Man.  Hereby  can  they  who  live  in  this 
holy  Order  be  afTured,  that  they  live  in  a  Condition  and  S:atc  wherein 
God  is  well  pleafcd  •,  and  they  may  expe6l  all  temporal  and  eternal  Blef- 
fi  g,  as  long  as  they  continue  in  the  Fear  of  God,  and  are  obedient  to 
his   Will  and  Commands. 

This  joining  mufb  not  be  underftood  alone  of  the  matrimonial  Kn  't 
made  by  the  Minifter,  with  laying  of  his  Hands  up;  n  the  lands  of  the 
Man  and  Woman  joined  together  in  one  another,  but  alfy  of  the  Perfons 

Z  z  thcmfclves, 


240  0/    MATRIMONY. 

thcmfelves,  whom  God  hath  joined  together  :  For  fince  Chrifl  does  dc- 
monftrate,  that  a  Man  fhould  not  feparate  himfelf  from  his  Wife  for 
every  Fault,  becaufe  God  hath  joined  them  together  •,  then  follows  there- 
by, that  God  joins  them  yet  together.  Herefrom  proceeds  the  common 
Saying,  God  hath  fore[een  Matrimony.  Matrimony  feems  to  be  a  Lot- 
tery, and  none  can  know  what  Partner  he  or  fhe  may  have ,  a  Mofes 
may  get  a  Zipporah^  David  a  Mkhal,  and  Abigail  a  Nabal,  yet  God  has 
his  Hand  therein.  When  the  fame  is  begun  in  the  Fear  of  God,  with 
Prayers,  in  a  pure  and  fincere  Love,  and  in  a  lawful  Way;  then  God  or- 
ders and  governs  both  Parties  to  mutual  Confent,  and  alfo  becometh  the 
Saying,  that  God  hath  forefeen  Matrimony^  VQn^td.  This  can  be  proved 
both  by  Scripture  Texts  and  Examples. 

Gen.xxiv'.44      ^f  Scripture  Text  :  The  Lord  had  appointed  Rebecca  for  J[aac  \  in 

Prov.xix.14.  regard  to  this  fays  Solomon  in  his  Proverbs,  A-prudent  Wife  is  from  the 
Lord. 

Of  Examples :  The  Patriarch  Abraham,  fent  his  Servant  Ekazar  to 
bring  a  Wife  for  his  Son  Jfaac,  who  therefore  prayed  to  the  Lord  for 
Progrefs  and  good  Luck  in  his  Errand  ;  and  when   he  knew  the  Maid, 

Genxxlx  co  ^""^  ^^''  friends  confented,  then  faid  they  j  The  Thing proceedeth  from  tkc 
Lord. 

Like  therefore  as  God  brought  Eve  to  Adam,  and  joined  them  to- 
gether without  Means,  alfo  bringeth  he  married  People  together  yet  with 
Means  -,  and  it  can  be  faid,  That  God  joins  them  together.  Should  it 
happen,  as  we  fee  daily,  that  a  good  Man  gets  a  bad  Wife,  or  a  good 
Woman  gets  a  bad  Hufband,  yet  is  their  Matrimony  from  God  ;  for 
there  is  no  Rule  without  Exception  •,    and  this  happens  oftentimes,  that 

Rom,  viii.28  the  one  fhould  learn  Patience  of  the  other  ;  For  all  'things  work  togc. 
iher  for  Gopd  to  them  that  love  God.  They  who  engage  themfelves  with- 
out Prayers  to  God,  and  the  Advice  of  their  Friends,  and  alone  through 
carnal  Lufl  or  worldly  Lucre  join  themfelves  together,  muft  blame  them- 
felves, if  their  Matrimony  is  not  profperous  and  loving  •,  for  God  per- 
mits it  as  a  Punifhment  to  themlelves,  if  they  do  not  humble  themfelves 
before  God,  and  pray  for  his  Affiflance  and  Grace;  But  if  they  turn  to 
God,  and  implore  his  Mercy,  then  he  will  confirm  their  Matrimony, 
although  begun  without  God. 

Second,  The  Union  of  Matrimony.  Our  Saviour  calleth  the  fame 
herein  thefe  Words,  joining  together.;  wherein  is  a  Comparifon  taken 
of  a  Couple  of  Oxen  yoaked  together.  As  long  as  they  go  together  in 
Qiiietntfs,  and  draw  together,  the  Work  goeth  on  ;  but  when  they  begin 
to  difagree,  and  to  draw  againft  one  another,  thrn  the  Yoak  is  broke, 
and  the  Work  is  hindered.  So  it  goeth  likewif^  among  married  People; 
as  long  a?  they  agree  t-^gether,  and  draw  as  with  one  Accord,  then  they 
profper  and  have  good  Luck  •,  but  when  they  difagrce,  then  goeth  the 
Wo.rk  and  all  their  Houlhgld  backwards.    They  mull  be  in  fome  Mea- 

furej 


Of    MATRIMONY.  ^^41 

fure,  as  the  Milch   Kine  of  Beth-Jhemejh^  who  went  ftraight-Wa/  along  i  ?am.vi.  7. 

the  High-way,  and  turned  not  afide  lo  the  Right  Hand  or  to  the  Left  : 

But  in  another  Meafure,  they  muft  not  be  as  t!ic  Milch  Kine,  who  went 

ftraight-way  b^fforethe  Cart,   whereupon  the  Ark  of  the  Lord   was  laid, 

not  knowing  the  Treafure,  nor  undcrftanding  what    was    laid   upon   the 

Aik.    Married  People  ought  to  confider,   that    they  are  God's   People, 

and  th.1t  God  hath  made  his  Covenant  with  them  ;  therefore  ihoul  .  they 

have  God  before  their  Eyes,  and  walk  circumfpedteJly  according  to  his 

Command,  an.l  be  contented   with    their  Lot,    and  ckave    tog  ther  in 

Profperity  and  Advcrfity,    then  fhall  they  obtain  everlafting    1  iappincfs 

hereafter. 

Third,  The  infeparable  Knot  of  Matrimony.  Let  no  Alan  put  afun- 
der.  The  Jews  did  in  former  Days,  give  a  Writing  of  DivorcciueiK  ta 
their  Wives  when  they  hated  them,  or  had  no  Delight  in  them  •,  But 
Chrift  (lieweth  that  it  was  not  rightly  done;  fo  fays  he.  From  the  Begin-  ^^^-  ^^^-  S> 
ginning  it  was  not  fo  \  but  Mofes,  becaufe  of  the  Hardnefs  of  your  Hearts, 
fufferedyou  to  put  away  your  Wives,  The  Reafon  was,  that  a  .vJan  having 
no  Delight  in  his  Wife,  or  hating  her,  .might  not  abufe  her  with  harlh 
Means,  fince  the  Jews  were  a  (lubborn  Nation. 

But  who  can  feparate  or  divorce  married  People  } 

1.  The  Ecclcfiallical  Court  may  divorce  them  for  certain  Reafons, 
whereof  Fornication  is  the  moft  principal ;  and  when  this  is  done,  we 
cannot  fay  that  they  are  put  afunder  by  Vlan,  but  by  the  Laws  of  God, 
when  his  Servants  the  Magiftrates  are  to  execute  Juftice. 

2.  Death.  Married  People  (hall  be  put  afunder  by  Death  ;  th'^refore 
Ihould  they,  for  the  little  Time  that  they  are  to  live  together,  agree  in 
Love,  Peace  and  Unity,  that  they  can  part  on  the  laft  Day  as  loving  as 
when  they  came  together  on  the  firft  Day  of  Marriage.  C)ur  Text  fpea- 
keth  of  the  Origine  and  Inftitution  of  Matrimony  j  whereby  wc  fhould 
behold  thefe  three  Heads. 

First.  The  IVorthinefs  and  Honour^ 

Second,  The  great  Union,  and 

Third,  The  Profit  of  Matrimony » 

Explanation  of  the    Tkxt, 

\.  The  Worthinefs  and  Honour  of  Matrimony. 

We  can  bed  perceive  the  Worth  and  Honour  of  this  State,  when  we 
confider  the  following,  to  wit  -, 

I.  The  Majefty  and  Glory  of  the  Inftitutor,  who  is  the  Holy  God, 
the  Almighty  Lord  of  Heaven  and  Earth  ;  who,  when  he  was  to  create 
Man,  went .  firft  in  Council  with  himfclf,  and  likewife  now,  when  he 
would  create  a  Helpmeet  for  the  Man,  faying  ;  //  is  not  good  that  the 
Man  fhould  be  alone,  1  wiU  make  him  a  Helpmeet  for  him  :  And  after  the 
Lord  had  refolvcd  to  inftitute  Matrimony,  then, 

Zz  2  Firflt 


242  0/    MATRIMONY. 

Firji,  He  created  a  Help  meet  for  Jdam.  And  the  Lord  Godcaufed 
c  deep  Sleep  to  fall  upon  Adam^  and  he  Jltpt  •,  and  he  took  out  one  of  his 
Ribs^  and  clofed  up  the  Flefh  injlead  thereof:  And  the  Rib  which  the 
Lord  God  had  taken  from  Man^  made  he  a  IVoman.  This  Sleep  was  no 
natural  but  a  fupernatural  Sleep,  like  the  Sleep  of  Abraham^  Sifcera^  and 
the  Soldiers  of  King  Saul.  The  Lord  caufed  this  Sleep  to  fall  upon 
Adam.,  par  ly,  that  he  Ihould  feel  no  Pain  in  the  taking  away  his  Rib, 
and  thereby  dillike  her  •,  partly,  that  he  fhould  not  know  where  fhe  came 
from  before  he  awoke  :  For  God  afls  fo  with  his  Children,  and  blefles 
Pfal.cxxyii.2  them  without  their  Knowledge  •,  and  giveth  his  beloved  Bread  afleep.  She 
was  not  created  of  his  lower  Farts,  becaufe  Man  fhould  not  undervalue, 
neither  of  his  Head,  that  fhe  fhould  not  take  upon  her  to  rule  and  governj 
but  of  his  Side,  next  to  the  Heart,  that  Man  fhould  love  her  as  himfclf, 
and  acknowledge  her  to  be  his  fole  Partner  and  Help. 

Second^  And  Gcd  brought  her  unto  the  Man,  and  married  and  joined 
them  together.  God  was  not  alone  Creator  of  the  Man  and  Woman,  but 
alfo  Father,  to  give  away  the  Bride,  and  Pricft,  to  marry  the  new  created 
Couple  •,  which  lad  Part  was  performed  with  thefe  Words  •,  The  Man 
'^' pall  leave  his  Father  and  Mother,  and  fhall  cleave  unto  his  Wife,  and  they 
fhall  be  one  Flefh.  Our  Saviour  convinces  and  teftifits,  by  St.  Matthew, 
that  thefe  Words  were  fpoken  by  the  Lord  Gc^d  himfelf ;  with  which 
Words  the  Lord  inftrufts  not  alone  the  new  created  Adam  and  Eve,  but- 
alfo,  all  Chriftian  married  People,  how  they  fhould  behave  themfelves  in 
the  matrimonial  State  -,  namely,  that  their  mutual  Love  fhould  exceed 
the  Love  between  Parents  and  Children,  and  keep  their  own  Families 
and  Houfhold  fcparate  by  themfelves,  if  they  are  able,  in  order  that  the 
Wife  fhould  not  feemingly  be  brought  under  the  abfolute  Government 
and  Subjedlion  of  her  Hufband's  Parents,  which  might  occafion  great 
Offence  and  Difcontent. 

Third,  And  the  Lord  blefTed  them,  not  with  bare  Words,  as  one 
may  bkfs  another,  but  in  Effcfl  and  Reality,  generating  their  Seed  and 
Procreation  of  Children  \  which  BlefTirg  continues  yet,  and  extends  to  all 
their  Pofterity. 

2.  The  Confirmation  of  Matrimony.  Although  Adam  and  Eve  ^^\\ 
from  tV.cir  Obedience  and  Love  of  God,  yet  the  matrimonial  State  was 
in  its  full  Force,  fmce  we  fee  that    God,  after  the    Fall,  did  preach   of 

Gen.  iii.  i6.  ^''^^  mukiplying  of  their  Seed,  and  the  bringing  forth  of  Children  in  Sor- 
Gen.  iii.  20.  roia.     Befides,  Adam  called  his  Wife' s  Nam.e  Eve,  becaufe  fhe   was  the^ 
Mother  of  all  living. 

3.  The  renewing  this  State  in  the  New-Teflament.  "Dxtjews,  in  the 
Old  Teftament,  took  many  Wives  at  one  Time,  and  gave  a  Writing  of 
Divorcf^-ment  to  them  they  difliked  :  But  Chrifl  hat'h,  in  the  New  Tefla-, 
ment,  brought   the    matrimonial  State,  as  it  was  from    he  Beginnings 

Mat.  xix.  5.  namely,  to  two  Perfons,  one  Man  and  one  Woman,  faying,  They  Twain, 
Jhallh  cne  Flefh,  4,.  The 


(y    MATR  IMON  Y.  243 

4.  The  Honour  iliewed  to  this  State,  by  the  holy  and  bleffed  Trinity? 
Was  it  not  the  greatcft  Honour  that  the  Lord  God  himfelf  copulated 
Jdam  and  Eve  together,  and  blefled  them  ;  which  he  doth  yet  daily  by 
his  Servants  and  Minifters  of  the  Gofpel-,  andbleffes  married  People  with 
Children,  and  Proiperity  in  their  lawful  Calling.  Befides,  our  Saviour 
wrought  the  firft  Miracle  in  the  Temple  of  his  Inca^-natio'n,  at  the  Mar- 
riage in  Carta  of  Galilee^  and  compareth  the  Kingdom  of  Heaven  to  a 
Marriage,  and  his  Church  to  the  Virgins  that  went  out  to  meet  the  Bride- 
groom i  and  the  Holy  Ghoft  hath  di^'liated  the  i28tni  Pfalm,  as  a  Bride 
Songro  the  Honour  of  t>e  matrimonial  State,  and  the  mutual  Love  thereof. 

Fifthly^  Examples  in  the  Holy  Scripture,  of  Patriarchs,  Prophets, 
High-Priefts,  and  Apoftles,  who  have  lived  in  this  State. 

By  all  this  we  can  conclude  and  peroive,  that  the  matrimonial  State  is 
holy,  and  well-pleafing  in  the  Sight  of  God  j  and  we  ought  therefore  t© 
have  a  gre^t  Reverence  for  his  holy  Order. 

n.  1  he  great  Union  of  Matrimony. 

They  who  are  inclined  and  refolved  to  enter  into  the  matrimonial  State,, 
ought  to  begin  the  fame  in  the  Fear  of  God,  after  ripe4nd  thorough  Con-, 
fultation  :  For  we  fee  that  God,  who  is  pcrfeft  in  HoUncfs  and  Truth^. 
went  himfelf  in  Confukation,  before  he  inf^ituted  this  State  ;  wherein  he 
convinceth  us,  that  we  fhouid  not  run  into  it  thoughtlefs  nor  headlong, 
without  the  Advice  ot  our  Friends  and  Relations :  The  Bride  Song  is 
foon  fung,  but  the  Tunc  oftentimes  lafts  a  very  long  while. 

But  what  Perfon  then  fhall  Man  chufe  in  order  to  clear  and  pacify  his 
own  Confcience,  that  he  fhould   not  repent  afterwards  ;  for  we  can  be 
careful  but  once  in  this  Caufe.    Solomon  afl<:eth,   ^Vho  can  find  a  virtuous^rov.    xxxL, 
Woman  ?  In  thefe  Words    are  two  Things  concealed,   i,   A  Difficulty^  ^°* 
2.   A  Carefulnefs. 

Firjl^  The  Difficulty  we  can  perceive  of  the  Queftion,  for  it  is  the 
Way  of  the  Holy  Records,  to  propofe  all  Diiiiculties  by  Queflions. 

Second^  The  Carttulnefs  is  comprehended'  in  this  Word  find  -,  which 
Word  fliews  us,  that  we  muit  firft  look  for  it^  and  be  careful  in  our 
Searching  He  therefore  that  will  marry,  and  live  afterwards  with  Con- 
tent, muft  look  out  for  a  Perfon  that  is,;/.  His  hke  j  and,  2^,  not 
near  related  in  Blood  or  Marriage. 

\ft.  He.  fhouki  look  out  for  hjs  like,  fince  Perfons  alike  agree  beft ; 
whereof  tiie  ommon  Sayrg,  -That  Childrm.alike  play  beft  together^  pro- 
ceeds. Where  one  Eyegoeth^  there  goeth  likewife  the  other :  1  hat  was  un- 
even Maniugc,  wh.n  the  Thiftle  fends  the  Cedar  of  Lihanon^  for  his 
Daughter,  try  be  his  Son's  Wife.  There  muft  be  Likenefs  in  the  mutual  Kir.-sxvi.iQ, 
Love;  for  what  is  Marriage  without  fmcere  Love  ?  Which  is  the  beft 
Sauce  UPC. n  rhe  Vi.hials,  the  beft  Bed  in  the  Houfe,  and  the  bcft  I  n- 
courar>"r  o..  tnei"  Cidiiii^.  There  muft  be  Likenefs  in  r\ge.  for  Difference 
of  Ag-  r;;,;fcs  Difference  of  Humour,  whereby  Uneafinefs  is  oftentimes 
occafiontd,   and  mutual   Love   is    thereby   turn'd   to   mutual  Hatied^ 

There 


244  ^/    MATRIMONY. 

There  muft  be  Likenefs  of  Religion,  though  it  is  no  Sin  to  marry  one 
tCor.vIi.i2,  Qf  a  different  Opinion  :  For  fo  laith  the  Apoftle  Paul  ;  If  any  Brother 
*^*  hath  a  Wife  that  helieveth  not,  and  jhe  be  plecifed  to  dwell  with  him,    let 

him  net  put  her  away  :  And  the  Woman  which  hath  an  Hufiand  that  he- 
lieveth not,  and  if  he  pleajed  to  dwell  with  her,  let  her  not  leave  him. 
■  2dh,  He  fiiall  Lok  out  tor  a  Perfon  that  is  not  nigh  relaied  to  him  In 
Blood  or  Marriage.  Whereof  we  can  read  by  AUjes  in  his  Beck  calkd 
Le-iitiius,  the  >Vni.  from  the  7th  to  the  iSthverfe.  XX.  the  \,  12, 
14,  17,  19,  20,  21.  veifes,  and  'Deuteronomy  XXV II.  20,  z2,  and 
2.3,  verfts.  We  niuft  obferve  here,  that  where  one  is  forbidden  to  n-arry 
qne  of  them  who  are  related  to  the  fame  I'eifon  in  the  iame  Degree, 
there  is  a'lo  the  other  I^rfon  underftcod,  although  rot  mentioned  As  ic 
is  forbiddtn  Leiit.  X  VIll.  14,  and  2c,  veife.  'itcuJJoalt  net  afprcrch  to 
thy  Father  s  Brother"* s  Wife,  then  by  is  alfo  meant  th<c  Mother's  Brother's 
V^'ife.  1  hereof  icllows  by  Ccnfequcrce,  that  no  Woman  may  take  her 
Sifter's  Hufband,  fince  a  Brother's  Wife,  and  a  Sifter's  Hulband  are 
even  nis^h  related  to  a  Perfon. 

Married  i^eople  muft  be  moved  to  mutual  Love  and  Unity  by  the 
following  Reafons,  to  wit. 

1.  Of  their  Original  Likcnefs,  Adam  f^id  of  the  new  created  Perfon 
"whom  God  brought  to  him,  This  is  Bone  of  my  Bone,  and  J^le/b  of  my 
Thfh.   And  fheweth  thereby  his  Joy,  and  his  I.ove. 

He  fheweth  his  Joy.  He  faw  before,  that  all  the  Creatures,  uhich 
were  brought  before  him  had  their  Partners,  every  one  in  its  ov/n  kind, 
but  found  no  Helpmeet  for  himlelf,  with  whom  he  could  corverfe, 
thinking  that  his  lonefomeLife  would  be  tedious.  But  now  he  is  rejoiced, 
feeing  and  perceiving  the  Goodnefs  of  the  Lord,  who  had  made  and 
brought  to  him  a  Helpmeet  for  him. 

He  fheweth  his  Love.   Nothing  is  nearer  to  a  Man,  than  his  Flefti  and 

Bones,  fo  is   the  Wife  as   nigh   to  her  Hufband  as   his   own  Flefh  and 

Bones,  and  fhe  is  an  Image  wherein  he  may  behold  himfelk   The  Apoftle 

■Eph.  V,   28.  Paul  concludes  therefore.  So   oii^ht  Men   to  love  their  Wives,  as  their 

own  Bodies,  he  that  loveth  his  Wife,  loveth  himfelf. 

2.  Of  their  mutual  Name,  She  fhall  be  called  Woman,  not  that  flitf 
Ihould  rule  over  the  Man  ;  But,  becaiife  fhe  was  taken  out  of  Man.  As 
long  as  a  young  Woman  is  unmarried  fhe  is  called  by  her  Father's  Name, 
but  as  foon  as  fhe  marries,  fhe  is  called  by  her  Hufband's  Name,  for 
ibe  is  made  Partner  of  the  Man'b  Goods,  I  ortune^  Honour  ani  Glory. 
The  Woman  receiveth  her  Luftre  from  the  Hufband,  like  the  Moon 
its  Glances  from  the  Sun.  The  learned  have  very  well  obferved,  that  the 
great  Name  of  God  Jah,  that  is^Jehovah,  is  included  both  in  the  Man's 
ard  Woman's  Name  in  the  holy  Scripture.  The  Man's  Name  is  Jfloack, 
where  the  firft  Letter  of  God's  Namr  Jod  ftanderh  in  the  Midft  :  The 
"Woman's  Name  is  lOoa,  where  the  fecond  Letter  of  God's  Name,  H 
ilands  in  the  End,  and  all  married  People  can  be  ailurLd  ot  the  g?..;cious 

i:  rcicnce 


Of    MATRIMONY.  24^ 

Prefence  of  God  by  them,  as  long  as  they  live  according  to  his  Command 
and  Will,  But  when  they  depart  from  God,  and  are  difobedient,  then 
God  departs  again  from  them,  and  their  Name  becomcth,  EJk^  EJk^ 
that  is  Fire,  namely.  Fire  here,  and  Fire  hereafter. 

3.  Of  the  infeparable  Knot.  The  Man  Jhall  leave  his  Father  and  his 
leather ^  and  Jhall  cleave  unto  his  Wife,  and  they  Jhall  be  one  Flejh. 
Children  are  bound  to  their  Parents,  and  muft  never  leave  or  negleft 
them,  but  married  People  are  bound  yet  with  a  greater  Knot  ;  for  the 
Knot  between  Parents  and  Children,  Sifters  and  Brothers  may  be  feparated, 
but  the  Knot  between  Man  and  Woman  lawfully  married  together  can 
never  be  feparated,  except  with  and  through  Death  ;  and  even  if  this 
Knot  is  loofened  through  Death,  yet  can  the  Matrimonial  Love  not  be 
extinguifhed,  but  the  furviving  Party  will  always  have  a  Love  and  Regard 
for  the  dead  Party. 

Where  a  loving  U^nion  is,  there  is  certainly  a  glorious  edifying.  The 
whole  World  is  edilied  and  maintained  by  the  State  of  Matrimony,  and 
the  Profit  thereof  extends  to  all  Conditions  :  The  fame  is  ordained,  and 
inftituted  of  God. 

Firji^  For  Procreation   of  Children.    Be  fruitful  and  multi-ply,    and  q^^  j     g 
repknifh  the  Earth.     There  are  many  young  whokfome  Couple  married 
together,  that  get  no  Children,  the  Reafon  is  by  the  Woman,  according 
to  the  Scripture,  fince  their  Wombs  are  faid  to  be  clofed  up.  Procreation 
is  no  natural  Work,  but  the  Work  of  God,  as  the  Eoyal  Pfalmifi  faith.  Gen.  xx.  18. 
Lo  Children  are  an  Heritage  of  the  Lord.  Th;  y  who  are  not  blefled  with  P^al.cxxvu.3 
Children  in  their  Marriage  muft  be  contented,  and  patient,  confidering, 
that  the  All-knowing  God  hath  Caufes  why  they  are  not  blefttd  therewith  ; 
for  it  is  better  to  have  no  Children,  than  to  have  v^^icked  ones,  and  God 
hath  Delight  in  them   as  well  without  as   with  Children,  as  long  as  they 
are  obedient  to  the  Command  of  God,  who  can   blefs  them  again  with 
other  Blcftings  for  the  Want  of  Children. 

Secondly,  Mutuil  Help  and  AfTiftance.  Ir'iuill make  him  .a  Helpmeet 
for  him.   The  Woman  fliall  be  a  Helpmeet    for  Man. 

1.  In  the  bringing  forth  and    educating  of  Children.     The  Woman  . 
was  created  to  bring  forth  Children,  and  was  therefore  called  of  Adam, 
The  Mother  of  all  Living,  and  is  obliged  to  afllft  the  Hufband,  in  bririg- 
ing  up  the  Children  In  the  Fear  ot  God,  as  Solomon  faith. 

2.  In  the  Houfliold.  Therefore  is  fhe  made  of  the  Man's  Rib,  that 
flie  fhould   aftift  him   in   the  Care    and  Admiiiiftration  of  their  m.utud 

Houfe  Aftai.s.     In  regard  to  this,  fhe  is  called  by  the  wife  Man  Sirach,  o,,^  ^^j  ^j^ 
ATower  agaivfl  Death  to  her  Hujband :   And  Solomon  comparf^th  her  by  z^ach.viii.23  : 
the  Merchant  Ships  that  bringeth  Food  from  afar. 

3.  In  Crofs  andAfflidion,    Married  People  are  fubjefl  to  many  CrofTes 
and  Affliftions,  As  impoflible  as   it  is   to  go   through   Water  without    . 
becomi'g  wet,  fo  impoJible    is  it  to  live  in  the  Marriage  State  and  not 
tp   meet  Affiiclions.  Married  People  are    obliged  to  help  and  aftift  one 

anothci:  ' 


246  0/*    MATRIMONY. 

another  herein,  and  patiently  endure  under  their  mutual  Yoke,  comfort 
one  another,  and  when  Necefliry  requireth,  defend  one  another. 

4.   In  Prayers  and    religious  Exercifcs.     Frayers  is  the  beft  Weapon 

bi'iwetn  married  People,  but  when  the  oneprayethj  and  the  other  curfeth 

whom  fhall  God    licar  ?   How    pleafing  is    it  when    one   iaith.  Let  us 

2ach.viii.2i  g^  fpeedily  to  pray  before  the  Lord,  and  to  feek  the  Lcrd  of  Hcjis,  And 

...      the  other  anlweretn,   1  will  go  aljo.     Cur  Saviour  proiDifrch,    //  two  of 

^^'^^^^'^^'  you  fhatl  agree  on  Earth,  as  touching   anything  that   they  fhall  ajk,   it 

fljall  be  dene  for  thtm  of  my  Father  which  is  in  Heaven, 

thirdly,  tor  a  Means  againftevil  Defires.   The  -^  poftle  St.  Paul  faith, 

I  Cor.  vii.  2  For  to  avoid  Fornication  let  every  Man  have  his  own  fVife  -,  and  let  every 

■IVoman  have  her  ownHufband.  1  here  is  no  need  of  explaining  this,  fincc 

daily  Experience convmceth  us,  that  fince  the  Fall  of  ^dam  tnere  are  but 

few  who  live  a  n.odeft  fingle  Life  •,  and  if  this  State  of  Matrimony  had  not 

•  been  inftituted,  the  World  would  be  more  wicked  and  coriupt  than  it  is. 

Fourthhy  For  the  Practice  ofallChriftian  Virtues.    The  Marriage  State 

is  the  btil  School  wherein  we  canlearn  fereralVirtues,  and  beinltruded 

in  many  Farts  of  our  Chriftendom.   We  can  be  inftruded  therein  in  the 

following  Articles,  namely, 

1.  Of  God's  Providence.  Many  poor  People  come  together,  and  begin 
the  World  together  with  Nothing,  yet  we  fee  that  they  maintain  themlelves, 
and  even  profper  and  attain  to  gieat  Riches.  This  is  an  Aft  ot  Providence. 
Jacob  when  heentred  firft  in  Service  to  Lab  an  had  Nothing  more  than  the 
Cloaths  on  his  Back,  and  a  Statf  in  his  Hand,  but  the  Providence  of  God 
made  him  a  very  rich  Man,  of  all  temporal  and  worldly  Blefllngs. 

2.  The  Government  of  God.  Every  Houfe  Father  is  careful  that  his 
Houfliold  can  be  governed  regularly,  and  place  therefore  his  Servants 
every  one  to  his  refpeC>ive  C'ccupation  and  Work,  not  fuffering  any  one 

.  to  be  idle,  nor  ncgledtul.  Alfo  ruleth  and  governeth  God  the  whole 
World,  and  piaceth  every  one  to  his  rcfpedive Calling,  and  will  not  that 
anyone  fhou Id  (land  idl&,andbean  idle  Vi ember  in    the  Common  wealth. 

3.  Dfthe  Almightof  God.  Married  People  who  are  blefled  with  Child- 
ren, have  herein  a  clear  and  living  Argument  of  the  almighty  Power  of 
God,  who  can  form  a  Child  fo  wonderiully  in  its  Mother's  Womb,  and 
when  the  1  ime  cometh,  bring  ic  forth  to  the  World  from  the  clofe  Prifon 
wherein  it  was  concealed.  Muft  not  he  be  an  almighty  Lord,  who  hath 
ordered  this  fo  wifciy  ?  Hath  God  had  his  Eyes  over  our  Subftance  yet 
being  unpcrfed,  and  his  Vifitation  hath  preferved  our  Spirit,  when  we 
were  in  o'/.r  Mother's  Vv'omA-),  and  could  neither  move  Hand  nor  P'oot  ? 
Should  th'.  n  the  fame  Lord  an  i  God  not  provide  more  for  us  now  we  are  able 
to  afk  and  pray  to  him  according  to  the  Command  of  his  Son  our  blclLd 
Saviour  ? 

■  4.  Of  the  Love  of  God.     Can  Parents   who   are   of  a  corrupt  and 

perverfe  Nature  love  their  Children  fo  much  ;  how  much  more  is  the 
Love  of  God  to  his  Children,  whom  he  hath  chofcn  in  his  beloved  Son 
Jcfus  Chrill  before  the  Foundatiuii  of  the  World.     For  the  Lord  is  very 

pitiful. 


Of    MATRIMONY.  247 

pitifuh    and  of  tender  Mercy.     The  Royal  Pfalmift  faith  therefore,  Like 

as  a  Father  pitieth  his  Children,   fo  the  Lcrd  pitieth  them  that  fear  him.  ^^-  '^"'-  '3- 

And  the  Prophet  Ifaiah  bringeth   the  Words  of  the  Lord  forth  alfo,  yfj 

one  whom  the  Mother  ccmf or teth^  fo  will  1  comfort  ycu^  Ia.  xvi  13. 

5.  Of  Croffes.  When  Parents  challife  their  Children,  it  is  not  through 
Hatred,  but  for  their  Good  :  So  when  the  Lord  vifiteth  married  People 
w.th  CroOes  and  Afflictions,  then  is  it  not  in  Anger  for  their  Harm,  but 

for  thtir  Good,   For  whom  the  Lcrd  Icueth,  he  chafleneih^  and  fcourgeih^^'^^-'^^^-^- 
every  Son^  whom  he  receiveth.  And,  Though  he  caufeth  Griefs  yet  will  he 
have  Compa/Jion  according  to  the  Multitude  of  his  Mercies  :  For  he  doth    ^"^"  "''  ^^' 
not  affli£l  zvillingly^  nor  grieve  the  Children  of  Men. 

6.  Of  Prayer.  When  married  People  are  unlucky,  and  cannot  profper, 
but  Poverty  and  Want  cometh  among  them  \  then  is  Prayers  their  beft 
refuge  :  He  that  did  not  value  Prayers  and  the  Word  of  God  before, 
will  learn  to  pray  when  they  are  oppreffed  and  want  Subftance. 

7.  Of  Patience.  When  the  Man  is  troubled  with  a  bad  Woman,  or 
the  Woman  with  a  bad  Hufband,  then  the  grieved  Party  will  learn 
Patience,  as  the  Example  of  Job  convinces  us  of. 

8.  Of  Labour.  Houle-keeping  hath  a  great  Mouth,  and  may  becalled 
a  Devourer,  fincc  it  requireth  Bread,  Victuals  and  Clothing  for  the 
Family  :  And  if  we  would  fupport  ourfelves  and -our  Family,  then  muft 
we  Labour.  Therefore  placcth  God  Labour  and  Bread  together,  when  he 

fiid  to  Adam,   In  the  Sweat  of  thy  Face  fhall  thoueat  Bread.  Gen.  iii.  19. 

9.  Of  the  Miftery  of  Chrift  and  his  Church.  Man  and  Wife  are  two  in 
one  Flefli  •,  the  Woman  is  Flefh  of  the  Man's  Flefh,  and  Bone  of  his 
Bone  :  Chrift  and  his  Church  are  one  Body,  Man  and  Wife  are  bound 
together  with  an  infeparable  Knot,  which  no  Man  can  loofe  •-  Chrilt  hath 
betrothed  his  Church  unto  himfelf  for  ever.  Man  and  Wife  have  everv 
Thing  in  common:  The  Faithful  have  every  Thing  in  common  with 
Chrift,  who  being  the  Son  of  God  from  Eternity,  became  a  Man  in 
Time,  that  we  being  before  Children  of'  Wrath,  might  become 
Children  of  God  :  He  took  on  our  Infirmities,  and  made  us  Partakers 
of  his  Holinefs  and  Righteoufnefs.  Man  and  Wife  muft  love  one  another, 
and  bear  patiently  with  each  others  Faults.  Chrift  loveth  his  Church 
fo  that  he  gave  himfelf  in  Death  for  her,  and  beareth  daily  over  with 
the  Faithful.  When  m:irri(td  People  can  attain  by  the  Grace  of  God  in 
their  marriage  State  to  fuch  Thoughts  and  Meditations,  and  the  Pradice 
thereof,  thenare  they  happy,  and  all  Things  will  be  Good  for  them,  and 
they  can  be  allured  that  the  Lord  will  blcfs  them  both  here  in  Time,  and 
hereafter  in  Eternity. 

'The  Lord  grant  this  to    all  Chrifiian    married  People.,  for  the  Sake  of 
Jefus  Chrifi,  by  the  /ijffiance  of  the  Holy  Ghofi  :  To  -whom  be  all  Honour, 
Might,  Majejly  and  Dominion,  hqw  and  for  ever  more.     Amen. 

3  A  SB  R- 


248  0/    D  E  A  T  H. 

XXXV.     SERMON. 

O    F 

DEATH. 


The  Text,  Ecclesiastes  XII.  7  Ver. 

T^hen  Jloall  the  Diift  return  to  the  Earth  as  it  was  5  and  the  Spirit 
Jhall  return  unto  Godj  who  gave  it. 

I  N  T  R  O  D  U  C  T  I  O  N. 

S  Man  is  not  bora  by  a  meer  Accident,  according  to  the  Opinion 
of  the  Epicurians,  who  fay,  '  We  are  all  born  by  Adventure, 
and  we  Ihall  be  hereafter  as  tho'  we  had  never  been  ;'  he  alfo 
dieth  not  by  an  Accident,  but  he  has  his  certain  Time  to  live,  and  his 
certain  Time  to  die,  which  he  cannot  pafs.  Joi?  fpeaketh  thereof  in  his 
Book,  xiv.  5.  Man's  Days  are  determined,  the  Number  of  his  Mcnths 
are  with  thee  •,  thou  haji  appointed  his  Bounds  that  he  cannot  pafs ^  Job 
inftru6ts  us  in  thefe  Words,  That  Man  hath,  Firfl,  his  certain  Time  to 
live  in  ;  and,  Second,  his  certain  Time  to  die. 

!_/?.  Job  learns  us,  that  Man  hath  his  certain  Time  to  live  in.  As  every 
Thing  in  the  whole  Creation  hath  its  proper  Time,  fo  hath  Man  like- 
wife,  which  beginneth  from  the  Moment  of  his  Birth,  and  lafteth  to  the 
Moment  of  his  Death.  The  Lives  of  fome  are  meafured  with  a  long, 
and  others  again  with  a  fhort  Meafure,  all  according  to  the  well-pleafing 
Pfal.  xxxix.  Will  of  God ;  Wherefore  the  royal  Pfalmifl  fays ;  Lord,  make  me  to 
know  my  End,  and  the  Meafure  of  my  Days,  what  is  it.  Behold,  thou 
haft  made  my  Days  as  an  Hand-Breadth,  and  mine  Age  is  nothing  before 
thee  :  Verily,  every  Man  at  his  beft  State,  is  altogether  Vanity.  Vsfe  may 
be  convinced  by  many  Examples,  how  wonderfully  God  hath  freed  the 
Lives  of  many  from  Peril  and  Deftruftion,  becaufe  the  Bounds  thereof 
has  been  fore-ordained  to  be  longer.  Mofes  was  caft  in  his  Infancy  in  the 
River,  but  was  wonderfully  faved.  Jofeph  was  to  be  deftroyed  by  his 
Brothers,  but  R^ben  faved  his  Life,  and  he  was  fold  afterwards  to  the 
Medianites.  Saul  did  endeavour  to  deftroy  David,  but  could  not  obtain 
his  Will.  Ahab  fent  over  the  whole  Kingdom  to  feek  after  Eiiam,  in  or- 
der 


Of    DEATH.  249 

der  to  deftroy  him,  but  could  not  find  him  out.  We  can  fee  hereof,  that 
God  hath  appointed  certain  Bounds  unto  the  Life  of  every  Man,  which 
he  cannot  pafs.  And  this  brings  us  to  the  fecond  Part,  namely  •, 

ids  That  Man  has  his  certain  Time  to  die-,  'Thou  haft  appointed  his 
Bounds^  that  he  cannot  pafs.  The  Word  appointed^  in  the  Text,  fignifieth 
determinated,  or  ftated,  as  a  Judgment  that  cannot  be  revoked.  The 
Meaning  is,  that  God  -hath  determinated  how  many  Years,  Months, 
Days,  Hours,  and  even  Moments  every  Man  fball  live  -,  and  when  the 
appointed  Moments  cometh,  then  muft  he  die.  Job  fays,  That  this 
determinated  Number  of  Man's  Life  is  with  God,  who  hath  recorded 
all  in  the  Book  of  his  Omnifcience.  No  Man  knoweth  the  Hour  or  Man- 
ner of  his  Death  ;  and  it  is  therefore  needlefs  to  confult  the  Marks  of  the 
Hands,  and  the  Conftellation  of  the  Planets.  My  Times  are  in  thy  Hand,  Pfal  xxxi.  15 
0  Lord^  fays  the  royal  Pfalmift.  Not  alone  the  Time  of  our  Death,  but 
alfo  the  Way  how  we  fhall  die,  is  known  to  God  •,  and  even  the  Place 
of  our  Death  is  appointed.  .  Though  as  God  doth  nothing  without  Na- 
ture and  natural  Caufes,  except  in  Miracles  •,  fo  is  there  likewife  in  this 
Cafe  of  our  appointed  Tim.e,  a  Condition  to  be  obfervcd,  which  hath 
regard  to  Nature,  Man's  Life,   and  feveral  outward  Accidents. 

Concerning  Nature,  although  God  is  not  bound  to  natural  Caufes,  as 
being  a  free  and  fovereign  Lord,  who  can  do  as  he  will  and  pleafes,  yet 
he  lets  the  natural  Caufes  have  their  Progrefs,  and  appoints  the  Bounds  ac- 
cordingly. As  for  Example,  when  Man  is  conceived  and  formed  in 
his  Mother's  Womb,  then  receiveth  he  Body  and  Life,  confiding  of 
natural  Heat  and  Moifture,  like  the  Lamp  of  the  Week  and  the  Oil. 
If  this  natural  Heat  and  Moifture  be  fuperfluous,  and  thereby  a  good 
Temper,  then  liveth  Man  the  longer  •,  that  is,  according  to  the  Scripture, 
*Three  Score  and  Ten,  or  Four  Score  ;  on  Condition  that  he  feareth  God, 
and  liveth  foberly  and  peaceable.  But  if  there  is  much  of  this  natural  ^  .  xc.  10. 
Moifture  and  Heat  of  a  weak  or  irregular  Temper,  then  liveth  Man  not 
fo  long.  The  All-knowing  God  feeth  all  this  before,  and  appoints  ac- 
Tordingly  the  Time  of  Man's  Life.  Should  any  Defeft  befall  Nature 
through  Sicknefs  or  other  Accidents,  then  God  hath  created  the  Medi- 
cines whereby  Nature  can  be  helped  and  fupported. 

Should  any  one  fall    upon  fuch  Thoughts-,  Why   hath  God  given  a 
ftronger  Nature  to  one  Man  than  to  another  ?  He  muft  know,  that  the  ^^^  Jx  21' 
Potter  hath  Power  over  the   Clay   of  the  fame  Lump,  to  make  one  Veffel 
unto  Honour,  and  another  .unto- Difhontur .  Why  maketh  a  Woman   one 
Candle  to  burn  a  long  Time,    and  another  to  burn   but  a  fliort  Time  ? 
Woe  unto  him  that  ftriveth  with  his  Maker.     Shall  the  Thing  formed  fay  ^'^-  ^^y-  9- 
unto  him  that  formed  it.  Why  haft  thou  made  me  thus  ?  God  is  the  Crea-         "  '^'  ^°' 
tor,  and  we  are  his  Creatures,  and  the  Work  of  his  Hands  -,  and  who  can 
prefcribe  unto  him  how  to  appoint  the  Days?   He   fuffered  Methufelah 
to  live  969  Years,  Mofes  120,   and  David  70,  according  to  his  godly 

3   A    2  Will 


250  Of   D  E  A  r  u. 

Will  and  Pleafure  :  So  it  is  yet  in  his  godly  Power,  to  extend  or  ilior- 
ten  our  Days,  according  to  his  godly  Appointment.  His  Power  and 
Will  is  not  forced  in  the  mean-while,  as  if  he  was  abfolutely  bound  to 
fomething  certain  :  No,  for  as  he  has  Power  to  dillribute  his  temporal 
RkfTing  to  whom  and  when  he  pleafeth,  fo  he  hath  alfo  Power  to  let  our 

Eccle.ix.  II.  Days  be  long  or  fhort ;  Time  and  Chance  happeneth  to  all,  hys  Solomon. 

God  regulates  alfo  the  Days  or   Men's  Lives  according  to  their  Living, 

•fo  as  every  one  hath  afled  in  his  Life-time,  either  evil  or  well.    If  one 

lives  according  to  the  Command  of  God,    in  Sincerity  and  Integrity  of 

E  .11  26  ^^^^^»  ^^^  abhorrcth  Evil,  he  may  expect  that  God  will  fulfil  the  Num- 
'  her  of  his  Days.  God  hath  alfo  promifed,  that  if  \^t  honour  our  Father 
and  our  Mother.,  cur  Days  fhall  be  long  in  the  Land.  And  although  the 
Time  of  our  Life  fhould  be  expired,  in  regard  to  our  Conftitution  and 
natural  Complexion,  yet  God  can  prolong  the  fam^e  if  he  will  and  pleafesj 
as  the  Example  of  King  He%ekiah  convinces  us  of. 

The  Ungodly,  who  will  not  obey  the  Wgrd  of  God,  but  live  up  ac- 
cording to  the  Frailty  of  their  corrupt  Nature,  in  all  Sin  and  Wickednefs, 

Prov.  X.  27.  them  God  threateneth  to  fhorten  their  Lives  .•  For,    as   the  Fear  of  the 
Lord  prolongeth  Days,  fo  the  Tears  of  the  Wicked  fhall  he  fhortened.  The 

Pfal.  Iv.  23.  royal  Pfalmift  fays,    bloody  and  deceitful  Men  fhall  not  live  cut  half  their 
Days.  This  can  be  proved  by  many  Examples  of  the  holy  Record. 

There  are  many  young  Perfons,  who  are  of  a  flrong  and  wholefome 
Nature,  and  could  live  according  to  that  for  many  Years,  but  they 
fhorten  their  own  Lives  with  Debauchery  and  Excefs  ;  and  by  commit- 
ting Murder,  Robberies,  and  other  Unlawfulnefs,  are  executed.  Such 
Perfons  cannot  accufe  God,  and  .  complain  that  he  harh  appointed  the 
Timeof  this  their  undmely  Death  :  No,  but  they  muft  confidcr,  that 
God  hath  pfermitted  them  to  come  to  this  Time  and  Way  of  Death,  as 
a  Punifhment  for  their  Sins  and  Wickednefs,  whereof  they  themfelves  are 
the  only  Caufc  ;  and  they  may  depend  upon  it,  that  if  they  had  lived 
otherwife  and  been  obedient,  the  Lord  would  have  appointed  other 
Times  and  Ways  for  their  Death,  and  would  have  fulfilled  the  Number 
of  their  Days. 

When  a  pious  Man  dieth,  whom  we  think  and  judge  could  have  lived, 
according  to  the  Appearance  of  his  Conilitution  or  natural  Complexion, 

Sap.  iv.  II.  iT^^ny  Years  longer  ;  then  we  muft  conclude,  that    he  is  taken  away.,  lefi 

2  King,  xxiuthat  Wickednefs  fhould  alter  his  Underfianding,  or  Deceit  beguile  his  Soul; 

^°'  or.  That  his  Eyes  fhall  not  fee  the  Evil  which  the  Lord  will  bring  upon  the 

Place. 

When  we  fee  the  Wicked  live  long,  and  come  to  a  great  Age,  then 
we  muft  conclude,  that  God,  who  will  not  the  Death  of  a  Sinner,  giveth 
them  Time  to  repent  and  turn  from  their  Vv' ickednefs,  that  they  may  live, 
and  be  eternally  happy.  But  if  they  refift  the  Grace  of  God,  and  con- 
tinue in  their  Wickednefs,  he  is  able  to  keep  them  to  the  great  Day  of 

Judgment, 


Of    DEATH.  251 

Judgment,  and  then  (liall  their  Punifhment  be  greater  in  the  Torments 
ofE-iell. 

God  regulates  likewife  the  Days  of  Man's  Life,  according  to  outward 
Accidents  \  it  often  happens,  that  a  Man  dies  fuddenly,  is  fhot, 
drowned,  killed  by  Thunder,  or  any  other  Accident.  This  is  the  Bounds 
which  God  hath  appointed,  tho'  not  through  anabfolute  Decree,  but  for 
certain  Reafons  which  are  unknown  to  us.  When  fuch  Accidents  hap- 
pen, then  we  fnould  firft  afcribe  the  fame  to  the  unfearchable  Will  of 
God,  who  has  his  fecret  though  juft  Caufcs  why  he  permits  fuch  Acci- 
dents ;  and  w^  fhould  not  make  any  Imaginations  or  Search  after  fuch 
Caufes,  but  we  fliould  rather  fay.  Righteous  art  Th€u,  0  Lord,  and  up-  ^^  . 
right  are  thy  Judgments.    Then  fliould  wc  confider,  if  the  Perfon  who    '  ^'' 

perifhed  had  been  pious,  and  perifhed  in  his  lawfui  Calling  or  not;  yea, 
was  he  pious,  and  died  in  his  lawful  Calling  ;  then  his  appointed  Time 
was  come,  if  not  according  to  the  Appearance  of  his  natural  Complexion, 
"  yet,  according  t©  the  facred  Will  of  God,  and  he  is  happy  •,  for  all 'Things 
ijoorketh good  unto  them  that  fear  God.     A  Minifter  and    Phyfician  may  "'■^^" 

vifit  lick  People  in  a  Plague,  and  a  Soldier  may  fight  againft  the  Enemies 
of  his  King  and  Country  ;  and  if  any  Thing  fhould  befall  them  in  fuch 
their  laudable  Calling,  they  may  be  aiTured,  that  God  hath  appointed 
their  Time,  fince  they  died  in  their  lawful  Calling.  If  he  was  wicked 
and  profligate,  and  went  without  Reafon  in  the  Peril,  then  receiveth  he 
his  juft  Reward,  and  found  the  Bounds  which  he  looked  for  himfelf.  In 
the  mean  Time,  we  mufl  not  judge  them,  fince  every  Servant  Jiandeth  ^^^  ^■^^  ^ 
or  falkth  to  his  own  Mafier.  Befides,  it  maybe,  that  fuch  a  one  may 
repent  with  the  Thief  in  his  laft  Moments,  and  be  received  in  Grace  \  Rom.xiv.  4. 
For  God  is  able  to  make  himftand. 

But  one  might  objed  here,  and  fay,  fince  God  knoweth  it  before,  is 
it  not  then  in  his  Power  ?  Why  hindcreth  he  not  fuch  Accidents,  which 
he  could  if  he  would  ?  And  why  permiteth  he  the  one  to  be  hanged,  the 
other  to  be  burned,  drowned,  killed,  executed,  and  fo  forth?  We  can- 
anfwer  hereto  •; 

1.  That  we  fhould  give  Glory  to  the  Lord  God  in  all  Things,  fince 

he  is  jufl:.   He  fayeth  by  the  Prophet  IJaiah,  Say  ye   to  the  Righteous^  jfa  \Yi  10  n 
that  it  /ball  he  well  with  him  :  Woe  unto    the  Wicked,  it  Jhall  be  ill  with 
him  ;  though  the  Lord  can  judge  better  hereof  than  Man. 

2.  We  mufl  confider,  that  a  Thing  happeneth  not,  becaufc  God  hath 
forefeen  the  fame,  but  becaufe  it  happens  through  its  own  Caufes,  fo 
hath  (jod  forefeen  the  fame.  God  knoweth  and  hath  forefeen  the  Bounds 
of  Men's  Lives,  and  the  Ways  of  their  Death,  therefore  he  is  not  the. 

Caufe   or  Author  of  the  perifhing  of  any  one  •,  He  hath,  rewarded  Evil  jfa_  vjij  ^^^ 
unto  himfelf.    Every  one  is  Caufe  of  his  own.  Fortune  -,   if  not  always  as 
an  afTenting,  yet  as  an  afTifting  Caufe  ;    if  not  always  as  a  beginning,  yet 
asa  finifhingCttUfe.    Fortune  and  Misfortune  proceedeth  from   the  Lord 

as 


£^«  0/    D  E  A  T  H. 

as  the  fif  ft  Caufe,  though  with  this  Difference,  that  he  wills  the  one  and 
Ila.  xlv.  7.    permits  the  other  ;  I  form  the  Light  and  create  Darknefs  -,  I  make  Peace, 
^^     ...     _   and  create  Evil ',  I  the  Lord  do  all  thefe  Things.     JVho  is  he  that  faitby 
^g_  ■     '^"  and  it  Cometh  to  pafs.,  when   the   Lord  commandeth   it  not?   Out  of  the 
Mouth   of  the  mcjt  High.,  proceedeth  Evil  not  Good.    Good  and  Evil, 
Life  and  Death,   Profperity  and  Adverfity,  cometh  from  the  Lord  ;  but 
it  has  pleafed  the  Lord  to  put  this  Condition  by  :  If  we  do  and  obferve 
his  Commandments,  or  not.   Therefore,    he  who  obferveth   the  Com- 
mandments of  God,  and  fulfileth  the  prefcribed  Condition,    hereceiveth 
the  Bleffings,  and  profpers  j  but  he  who  a6ls  on  the  contrary,   he  is  not 
bleffed,  neither  proipereth  .  And  in  regard  to  this,  Man  isfaid  to  be  the 
Caufe  ot  his  Fortune  or  Misfortune. 

3.  Laflly,  We  ihould  know  that  God  hath  given  unto  every  Man 
a  Free- Will,  to  chufe  either. Life  or  Death,  which  we  will.  Man  can 
fhortcnhis  Life,  but  cannot  prolong  the  fame,  but  God  alone  can  pro- 
long the  fame  •,  as  we  may  fee  by  the  Example  of  Self-onurderers,  fuch 
as  never  come  from  God*s  abfolute.  Will,  but  their  own  wicked  Defires 
hath  entertained  fuch  Thoughts,  by  the  Inftigation  of  the  Devil :  And 
God  hath  permitted  this  their  Wickednefs  as  a  juft  Punilhment,  fince 
they,  through  their  Difobedience,  departed  from  the  Word  of  God. 
This  Bounds  appointed  by  God,  is  nothing  elfe  but  Death ;  for,  it  is 
Heb.  ix.  77.  appointed  to  Men  once  to  die.  Hereof  fpeaketh  Solomon  in  our  Text, 
wherein  Death  is  piftured  off ; 

First,  After  its  Origine. 

Second,  After  its  Might  and  Power i 

Explanation  of  the  Text. 
L  Death  is  piflured  off  in  our  Text,  after  its  Origine. 
p^.^j..     ^         Death  is  always  painted  off  as  a  Skeleton,   with  a  Scythe  in  his  Hand, 
'    ^"    as   a  Mower  ;     whereby   is    fhewed,    that   the    Days   of  Man  are  as 
Grafs.,  and  as  the  Flower  ef  the  Fields  which  fhall  be  mowed  off  once  by 
Rev  vl    8     ^'■'^  Scythe  of  Death.     St.    John  the  Divine,  defcribeth  Death,  as  a  Rider 
upon  a  pale  Horfe.,  not  becaufe  he  is  fo  of  himfclf,  but  becaufe  he  maketh 
Jer.  XX.  3.      Man  fo  ;  and  may  therefore  be  called  Magor  Mifahib  •,  that  is,  Terror 
Exod.xii.  23  round  about.   He  is  called    in  the  Scripture,  a  I)eJiroycr  -y  the  Firjlborn 
Job.xviii.  13  Qf  j^g^tjj  .   tfjQ  Meffenger  of  Death;  King  of  Terrors  •,  and  many  more 
ptov. xvi.  14  Names,  which  would  be  too  tedious  to  fum  up  here.     Deathis  no  Ef- 
1C0r.xv.55.  ^"^""^^  '^o^  Spirit,  much  lefs  any  corporal  Thing,  having  Fleih  and  Bones. 
Rev.  vi.  8.         St.  Paul  fpeaketh  of  his  Sting.,  and    St.  John  fpeaketh  of  his  S^ord  ; 
but  thereby  they  will  fliew  the  Fiercenefs  and  Power  of  Death. 

The  Scripture  fpeaketh  of  three  Sorts  of  Death,  namely,  i/.  The 
fpiritual  ;  id.,  The  corporal,  and,  3^,  The  eternal  Death.  The  firfl 
concerns  the  Soul  alone  ;    the   fecond   the  Body,    and  the  third,  both 

Soul  and  Body. 

Firjl, 


Of    DEATH.  253 

F/Vy?,  The  fpirkual  Death  concerns  both  the  Faithful  and  the  Unbe- 
lievers, though  in  a  different  Way. 

The  Faithful  are  fpiritiially  dead  from  Sin,  the  Law  and  the  World. 

From  Sin  they  are  dead  intwo  Ways,  namely,  F/r/?,  By  Regenera- 
tion they  are  juftificd  and  freed  from    Sin  by  Baptifm,  and  are  made 
Partakers  of  the  Merits  of  Chrift  through  Faith,   and  have  put  on  Chriji.  cal.  iii.  27. 
Sin  cannot  accufe  nor  condemn  them  longer  before  the  Tribunal  of  God, 
but  hath  loft  its  Power  by  the  Death  of  Chrift,  who  lived  in  them,  and 
for  whofe  Sake  they  are  dead  to  Sin^  and  live  unto  Righteoufnefs .     The  ^^^'-  "•  ^4-' 
Apoftle  St.  P^«/ fpeaketh  thereof  thus.  How  JJjall  we  that  are   dead  to 
Sin,  live  any  longer   therein  ?  Know  ye  not,  that  fo  many  of  us  as  were         '     '    ' 
baptized  into  Jefus  Chriji,  were  baptized  into  his  Death  ?  I'herefore  we 
are  buried  with   him  by  Baptifm  into  Death  :  That  like   as    ChriJI  was 
raifed  up  from  the  Dead,  by  the  Glory  of  the  Father,   even  fo   we  alfo 
fhoidd  walk  in  Newnefs  of  Life.     Second,  By  renewing  with   the  Com- 
munion of  the   Death   and  Merits  of  Chrift,  and   the  Aftiftance  of  the 
Holy  Ghoft,  they  crucify  and  mortify  the  old  Adam,  with  all  his  Defires, 
that  the  fame  fhall  not  break  forth   in  Aftions.  And  fince  the  Mortifica- 
tion of  the  old  Adam  cannot  be  done  at  once,  therefore  commandeth  the 
Spirit  of  God  us,  to  mortify  the  Deeds  of  the  Body  through  the  Spirit,    as  Rom.viii.  13 
long  as  we  live  ;  and  to  crucify  the  Flefh  with  the  Affections  and  Lufis  :  ^^^-  ^-  ^4- 
That  is,  not  alone  refift  and  fubdue  the  old  Adam,  and  the  evil  Dclires 
of  the  corrupt   Nature,    but  alfo   acknowledge  the   fame,   and  repent ; 
which  can  be  done  with  the  pradifing  of  all  Chriftian  Virtues  j    and  this 
is  called  the  new  fpiritual  Life. 

From  the  Law  the  Faithful  are  dead,  not  alone  the  ceremonial  Law, 
called  by  the  Apoftle  St.  Paul,  The  Rudiments  of  the  World,  but  alfo  the  Col.  ii.  20. 
moral  Law,    becaufe  it  condemneth   not  them  that   are  in   Chrifi  Jefus  •, 
therefore,  fays  St.  Paul,  Te  are  become   dead  to  the  Law  by  the  Body  ^y" Rom.viii.  i. 
ChriJI  ;    that  ye  Jhould  be  married  to  another,  even   to  him  who  is  raifed  ^^^'^^^'  ^^ 
from  the  Dead,  that  we  fhould  bring  forth  Fruit  unto  God.    For  when  we  ^'    ' 
tvere  in  the  Flefh,  the  Motions  oj  Sin  which  were  by  thg  Law,  did  work 
in  our  Members   to  bring  forth  Fruit  unto  Deaths     But  now  we  are  de-* 
livered  from  the  Law,  that   being  dead  wherein-  we  were  held,  that  we 
fhould ferve  in  Newnefs  of  Spirit,  and  not  in  the  Oldnefs  of  the  Letter.  ' 

From  the  World  the  Faithful  are  dead,  becaufe  the  World  is  dead  to 
them  ;  therefore  are  they  dead  from  the  World  :  and  becaufe  they  def- 
pife  the  World,  therefore  are  they  defpifed  again  by  the  World. 

The  Ungodly  are  likewife  fpiritually  dead,  but  in  a  quite  different 
Way,  becaufe  they  live  in  Sin,  which  is  the  Death  of  the  Soul,  and  have 
neither  Chrift,  his  Spirit,  Jior  a  living  Faith ;  they  are  hving  dead  like 
the  profligate  Son. 

Second,  The  corporal  Death  is  the  Separation  of  ^oul  and  Body, 
brought  into  the  World  by  the  two  firfl  Perfons  Adam  and  Lve,.  through 

Difobedienccj 


2J4  ^f    D  E  A  T  H. 

Difobedience  -,  and  God  afterwards,  as  a  juft  Revenger  of  Sin,  hath  ap- 
pointed, that  all  fhall  die.  T  he  Body  rotcencth  and  returneth  to  Earth  ^ 
but  the  Soul  being  immortal,  goeth  to  Heaven  or  to  Hell,  and  fhall  be 
united  again  at  the  Day  of  Judgment,  with  t  le  Body,  either  to  Reward 
or  to  Punifhment.  Solomon  defcribcth  Death  in  our  Text  alfo,  The.  Dufi 
jhall  return  to  Earthy  as  it  was ^  and  the  Spirit  Jhall  return  unto  God,  who 
gave  it :  wherewith  he  hath  Regard  to  the  Creation,  and  the  Lofs  of 
Adam.  His  Creation  was  from  Earth  -,  his  Lofs  for  the  Sake  of  Sin  was 
to  Earth  ;  The  firft  was  his  Honour,  the  fecond  his  Difhonour.  It  was 
indeed,  a  great  Honour  tor  Man,  that  God  made  him  immortal,  and  an 
Image  of  his  own  Eternity  •.  On  the  contrary,  it  was  a  great,  yea,  even 
the  greateft  Diflionour,  that  Man  departed,  by  the  Inftigation  of  Satan, 
from  the  Command  of  his  gracious  Creator,  and  fell  thereby  into  Death, 
according  to  the  pronounced  Sentence  of  God,  Thou  /halt  furely  die  : 
We  may  fee  hereby,  that  there  are  four  Caufes  of  this  corporal  Death. 
The  firft  is  Satan,  who  deludeth  Man  to  the  tranfgrefTing  of  God's 
John  vjii.44.  Command  :   Wherefore  our  Lord  calleth  him  a  Murderer. 

The  fecond  is  Sin,  which  is  as  a  v^ide  Gate,  wherethrough  Death  en- 
Rom.  6.  23.  j.gj.g  J.Q  ^n    jyigj^  .   wherefore  St.   P^«/  calleth  Death,  the  IVages  of  Sin. 
That  as  a  Warrior  felleth  himfelf  and  his  Life,  to  be  expofed  in  the  War 
for    fmall  Wages,  fo    did  our    firfl  Parents  fell  themfelves,  and   all  their 
Fofterity  to  Death,  for  the  eating  of  the  forbidden  Fruit. 

The  third  is  Man,  who,  through   his   Difobedience,  tranfgrefTed   the 
Command  of  God,    and  became  alfo  guilty  of  the  Punifliment  pronoun- 
Rom,  v,  12.  ced  againft  them.     Wherefore  St.  P^«/ fays,  By   one    Man  Sin  entered 
into  the  World,  and  Death  by  Sin  ;  and  fo  Death  paffed  upon   all  Men, 
for  that  all  have  finned. 

The  fourth  is  God,  though  not  as  an  effecting  Caufe,  but  as  ajuft 
Judge,  and  Revenger  of  Sin.  For,  fince  Man  tranfgreffed  the  Com- 
mand, therefore  did  God  let  his  pronounced  Sentence,  that  they  fliould 
Zac.  i.  13.  die,  have  its  full  Force.  Well,  fays  the  wife  Man,  God  made  not  Death  ; 
Which  is  certain  :  for.  He  hath  no  Pleafure  in  the  Defirublion  of  the 
Living  \  but  accortiling  to  his  Juftice,  he  executed  the  Sentence,  and 
punifheth  Men  with  Death  :  Therefore,  fays  Syroch,  Life  and  Death 
Cometh  from  the  Lord  ;  not  to  be  underftood  as  a  Creator,  but  as  a 
juft  Revenger. 

When  Soul  and  Body  are  feparated  by  Death,  then  every  Part  goeth 
to  its  own  Place.  The  Body,  which  is  called  in  our  Text  Duft^  retur- 
neth to  the  Earth  ;  and  the  Soul,  called  here  the  Spirit,  returneth  to 
God. 

Solomon  calleth  here  the  Body,  Dufi,  in  regard  to. the  Matter  whereof 

God  Created  Man's  Body  •,   whereby  we  may  form    many  Meditations. 

Dull  is  little  valued  by  Man.    What  is  Man    to    be  compared   to  God  ? 

Ifa.  xl.  15.   ^the  Natiens  are  as  a  Drop  of  a  Bucket ,  and  are  counted  as  the  fmall 

Dufi 


Of    DEATH. 


o:> 


Dufi  of  the  Ballance.  Behold^  be  taketh  up  the  Ifits  as  a  very  little  Thing. 

Dud  is  light,  and  a  little  Wind  can  foon  blow  it  away  :  A  little  Sicknefs 

or  Ailment  may  foon   carry    Men  away  -,  wherefore  the    Plalmifl:  fays. 

Our  Days  are  foon  cut  off.,  and  we  fly  away.   Duft  and  Afhes   are   always  ^^'^^^  ^'^^  "^• 

placed  together    in  the  Scripture.   A  burnt  Tree  is  Afhcs  and  becomech 

Duft  •,  what  is  meaner  than  Dud  ?  /  am  become  like  Duft  and  Ajhes.,  com-  j^j,  ^^^  ,q 

plaineth  Job.  Man  is  call  and  tried  in  the  Furnace  of  Mifery  and  Adver- 

fity,  and  muft  fiiffer  greatly.   Duft  and  Afhes  are  alike;  AH  Men  have 

one  Entrance  into  Life,  and  the  like  going  out,  as  far  as  concerneth  the 

Separation  of  Soul  and  Body  ;   there  is  no  Difference  between  the  greateft 

Monarch  and  the  meaneft  Beggar.  As  long  as  a  Tree  ftandtth  and  grow- 

eth,  the  fame  is  Cilled  by  its  proper  or  refpecFive  Name  j  but  when  they 

are  burned  none  can  difcern  the  Afhes  of  one  Tree  from- another.  Go  to 

the  Bonc-Houfe   or  the  Church-yard,  and    fee  if  thou  canft  difcern  the 

Bones  and  Duft  of  the  Kings  from  the  Subjects,  the  Matter's  from    the 

Servant's,  or   the  Rich  from   the  l-'oor's.   Duft  is   an  unclean  Thing  •,. 

what  is  Man  ?  Worm  Food,  a  Bag  with  Maggots,  an  Image  of  Mifery, 

and  an  Example  of  Infirmities.  Duft  and  Earth  is  fubject  to  many  Hard- 

fhips  •,  it  muft   endure    Rain,  Snow,  Flail,  Froft,  and   Drought  from 

Heaven  •,  it  is  plowed  and    fowed  by  Man,  and  is  trodden  by  Man  and 

Creatures.    Man  is  [ubjeSl   to_    many  Miseries.     Wherefore  iS)T(7r;6  fays. 

Great  Travel  is   created  for  every  Man.^  and  an  heavy  Yoke   is  upon  the  ^Y^-''^^^-  ^• 

Sons  of  Adam,  from   the  Day  that  they  go  out  of  their  Mother^ s  Womb., 

till  the  Day  that  they  return  to   the  Mother   of  all  Things,   namely.,  the 

Earth.     Of  Duft  and  Afhes  Man  can  burn  Glafs,  which  is  an  Jmage  of 

Etepnity,  fince  it  never  rottens.  When  Man   dieth  his  Body   turneth  to 

Eartth,  but  the  Soul,  being  immortal,  returned  to  God,  who  gave  it.   We 

can  prove  the  Immortality  of  the  Soul  by  the  following. 

i/.  Of  the  Scripture,  both  the  Old    and  New  Teftament.  The  Lord 
faid  unto  Mofes,  1  am  the  God  of  thy  Father,  the  God  ^/Abraham,  the  *.. 

God  of  Ifaac,  and  the  God  <?/ Jacob.     Was   God  their  God   even  after  ^''°^- "^   ^• 
their  Death?  Then  followeth  abfolutcly,  that  they   did  live  in  a   certain 
Way,  namely,  according  to  their  immortal  Soul  ;  for  God  is  not  a  God 
of  the  Dead  but  of  the  Living.     This  Argument  was  fo  great,  that  the 
Sadducees,  who  denied  the  Refurredion  of  the  Body,  and  the  Immorta- 
lity of  the  Soul,  could  not  refute  it.    The  Example  of  Enoch  and  Elias^ 
are  plain  Proofs  of  the  Soul's  Immortality.    Elias  and  David  requefted, 
that  the  Lord  would   take  their  Souls   into  his    Hands.     Our  Saviour 
fays,  that  none  can  kill  the  Soul.  The  Souls  of  Dives  and  Lazarus  liveth  Mat.  x.  zi 
pfter  their  Death.     The  Promife  made  to  the  Thief  on  the  Crofs,  was  in 
Regard  to  his  Soul ;  and  the  Apoftle  St.  Paul  defircd  to  depart,  and  be 
with  Chrtfl.  Phil.  i.  23. 

%d.  Of  the  Image  of  God.    The  Image  of  God  confifts  chiefly  in  the 
Soul '3  therefore,  as  God  is  immortal,   alio  the  Soul  is  immortal.  The 

•3  ^  Soul 


256  0/     V  E  A  T  H, 

Soul  loft  through  the  Sin-Fall  of  Jdam,  its  Wifdom,  Holinefs  and 
Righteoufnefs,  but  "retaineth  its  Immortality,  and  is  like  the  Angels 
created  of  God  from  the  Beginning,  with  an  immortal  Nature.  If  the 
Soul  was  mortal  and  died  with  the  Body,  why  Ihould  we  be  concerned 
for  the  renewing  of  God's  Image,  if  there  was  no  Difference  between 
Man  and  Beaft  ?  And  it  would  be  neediefs  to  hear  the  Word  of  God, 
ufc  the  Sacraments,  and  to  pradtife  any  Chriftian  Virtues. 

gd.  Of  the  Juftice  of  God.  The  Juftice  of  God  will,  that  itjhall  he 
well  with  the  Righteous^  and  ill  with  the  Wicked.  We  fee  this  not  always 
fulfilled  in  the  World  ;  for  it  oftentimes  goeth  well  with  the  Wicked, 
and  ill  with  the  Righteous  *,  therefore  there  muft  certainly  be  another 
Life,  where  this  fhall  be  fulfilled  ;  as  we  may  fee  of  the  Example  of 
Dives  and  Lazarus. 

4th,  Of  the  Confcicnce.  The  Wicked  are  not  concerned  in  Profperity 
and  Health  about  their  Souls,  whether  the  fame  are  immortal  or  n6t  \ 
but  when  it  cometh  to  Adverfity  or  Death,  that  Soul  and  Body  fhall  be 
feparated,  then  they  arc  concerned  and  would  fhrine  away,  and  are  ter- 
rified :  The  Reafon  is,  that  their  Confcience  telleth  them,  that  their  Souls 
are  immortal  -,  and  fhall  return  to  a  Place,  where  they  fhall  receive  Re- 
ward for  their  Doings. 

But  fince  the  Soul  is  immortal,  what  becomes  of  the  Soul  after  Death  ? 
Solomon  fays  in  our  Text,  it  returneth  to  Gody  who  gave  it. 

The  Faithful  return  to  God,  as  a  gracious  and   merciful  Father,  and 
I    am.  XXV.  ^j.g  j,g^^j^g^  into  the  everlafting  Habitations,  and  are  bound  up  in  the  Bun" 
die  of  the  Lord. 

The  Ungpdly  return  to  God  as  a  juft  Judge  and  Revenger,  who  fhall 
judge  them  according  to   the  Deeds  which  they  have  done  in  the  Body, 
Mat.  viii.  12  and  caji  them  jout  into  utter  Darknefs,  there  Jhall  be  Weeping  and  gnajhing 
of  Teeth.     And  this  is  the  third  Death,  namely,  the  eternal. 

I  come  now  to  the  fecond  Part,  namely,  to  fhew 
II.  The  Picture  of  Death,  after  its  Might  and  Power. 

Although  the  Faithful  are  freed  through  Chrift  from  the  eternal  Death, 
yet  they  are  fubjed:,  for  the  Sake  of  Sin  which  dwelleth  in  their  Flefh, 
to  the  temporal.  And  it  often  happens,  that  they  have  a  harder  Death 
and  Departure  from  the  World  than  the  Ungodly  :  For  Death  is  fuch  a 
Tyrant,  and  hath  no  Regard  to  Perfons  either  good  or  bad  -,  the  one  is 
as  welcome  to  him  as  the  other.  He  exercifes  his  Tyranny  in  every 
Place  and  Perfon. 

In  every  Place.  Death  was  to  be  found  in  no  Place  before  the  Fall  of 
Adam  ;  but  now  he  is  to  be  found  every  where.  We  have  therefore  no 
Need  to  Recourfe  to  Halter  or  Sword,  for  he  will  come  of  him- 
felf.  Death  is  over  all;  Though  thou  exalt  thy  [elf  as  the  Eagle.,  and  though 
Obad.  4.  thou  fet  thy  Neft  among  the  Stars,  thence  will  I  bring  thee  down  faith 
the  Lord,     Death  is  round  about  us.  The  Bear  flandeth  To-day  before 

our 


Of    DEATH.  257 

our  Neighbour's  Door,  and  may  be  brought  To-morrow  before  our 
own.  .  Death  is  in  us,  and  we  may  fay  of  our  Bodies  with  the  Children 
of  the  Prophets,  Death  is  in  the  Pot;  As  many  Holes  and  Pores  in 
our  Bodies,  as  many  Gates  wherethrough  Death  may  enter.  The  Plea- 
fantnefs  of  a  Place  hindereth  nor  frceth  any  one  from  Death  ;  neither  can 
Walls  or  Fortifications  exclude  him  ;  but  he  breaks  through  them  all, 
and  without  Regard  to  Perfons,  attacks  the  King  as  wdl  as  the  Subjed, 
the  Mafter  as  the  Servant,  the  Rich  as  the  Poor,  the  Young  as  the 
Old,  and  the  Wife  as  the  Fooliili. 

Death  may  therefore  be  rightly  compared  to  the  Ram  of  the  Prophet 
Daniel,  who  puped  Wejlward^  and  Northward,  and  Southward,  fo  that  ^^^  ^jjj 
no  Beaji  could  Jiand  before  him,  neither  was  there  any  that  could  deliver 
out  of  his  Hand,   but  he  did  according  to  kis  fVill,  and  became  great.  And  pfai.  iviii.  5. 
by  a  deaf  Viper,  whofe  Teeth  lay  fo  deep  concealed  in  his  Mouth,    that 
rone  can  fee  the  fame  •,  but  he  who   is  bit  by  him  fcelcth  him.    Death 
hath  too  fharp  Teeth,  namely,  the  Law  and  Sin.    Man   in  Health  and 
Profperity  feel  not  the  fame  ;   but  when  Death  approaches,  then  do  we 
feel  the  Sh^rpnefs  thereof  in  our  Confcience.    The  Bite  of  a  Viper  is  in- 
curable.   None  can  takeaway  Sin,  except  Jefus  Chrift,  who  hath  taken 
away  the  Sting  of  Death  ;  therefore.  He  that  believeth  in  Chrifl,  though  J'^^^  ^^-  2)» 
he  were  dead,  yet  fhall  he  live.  And  whosoever  liveth  and  believeth  in  ^  ' 
Chrift,  fhall  never  die.     The  Viper  hath  no  Regard  to  Perfons,  neither 
hath  Death. 

Yet  there  is  great  Difference  between  the  Death  of  the  Godly  and 
Ungodly.  The  Death  of  the  Faithful  is  not  a  Punifhment  for  Sin ;  for 
they  are  reconciled  to  God  by  the  Death  of  his  Son,  and  all  their  Sins  are  Rom.  v.  10. 
pardoned   in  Chrifl.  But  fince  they  bear  the  Remnants   of  Sin  in  their 
Flefh,  fo  fhall  they  be  brought  by  this  Corruption  into  the  incorruptible 
State  ;    therefore  their  Death  ia  called  an  Unbinding  from   the  World, 
and  a  Departure  to  the  Father  :  For  they  die  in   a  true  Faith  in  Chrifl,  John  xvi.  16 
without  whom  none  cometh  to  the  Father.    It  is   called  a  Free- giving 
from  Prifon,  and  a  Gain  ;  for  they  receive  Righteoufnefs  inflead  of  Sin  : 
The  Heavenly  for  the  Earthly,    Joy  for  Sorrow,   and  the  eternal  Life 
for  the  corporal  Death  :  Hereby  the  Faithful   are   not  afraid  of  Death, 
but  are  rejoiced  at  the  Approach  of  the  fame  ;  faying  with  the  Apoflle 
Paul,  We  are  confident  and  willing,  rather  to  be  abfent  from  the  Body,  :^°''-..^-  '• 
and  to  he  prefent  with  the  Lord.  And  with  Simeon,  Lord,  naw  letteji  thou  ^"^'  "'  ^9- 
(hy  Servant  depart  in  Peace.     They  behold  Death  as  a  good  MefTenger,- 
bringing  glad  Tidings,  that  they  fhall  foon  be  in  the  cverlafling  Habi- 
tations by  God  in  Heaven,  who  fhaJl  wipe  ofl  their  Tears,  and  make 
them  eternally  happy. 

The  Death  of  the  Ungodly  is  a  jufl  Punifhment  from  the  righteous 
God,  who  will  bare  no  longer  with  their  Wickednefs,  but  calleth  them 
to  an  Account,  and  pronounccth  the  fcvere  Judgment  upon  them,  that 

3  B  2  they 


25S 


Of    DEATH. 


'Oil.  Ixxv.  c.  they  flo all  drink  the  Dregs,  and  reap  according  as  they  have  /owed.  There- 
^^•7-  fore  they  do  behold  Death  as  a  King  of  Terrors,  and  are  fore  afraid  : 
For  their  Confciences  telleth  them,  that  they  fhall  go  from  one  Death 
unto  another,  from  the  corporal  to  the  eternal,  which  fhall  have  no  End. 
This  is  the  eternal  Damnation  and  Torments  in  Hell,  which  is  calkdthe 
eternal  Death  :  Altho'  the  Damned  fhall  feck  after  Death  and  never 
find  it.  Their  End  fhall  be  Deflrudion,  and  their  Honour  Difhonour. 

The  Lord  mercifully  ajfiji  us,  and  grant  us  a  happy  and  fafe  Departure 
of  this  World  y  with  a  good  Confcience,  and  full  Senfe  of.  a  living  Faith- in 
Jefus  Chrifty  our  blejfed  Lord  and  Saviour,    Amen. 


i^  kw— •" 


XXXVI     S  E  R- 


Of    RESURRECTION.  259 

XXXVI.     S  E  R  M  O  N. 


a  F 

RESURRECTION, 


The  Text,   i  Corinthians,  XV.  51, ^j^  inclufive. 

Behold^  IJhezii  ycu  a  Mi/iery  :  JVe  fiall  not  alljleep^  but  ive  JJpall  all 
be  changed^  in  a  Moment^  in  the.  Twi?7k!i72g  of  an  Eye,  at  th'e 
lajl  Trufnp :  For  the  'trumpet  fiall  found,  aiid  the  Dead  fiall  be 
raifed  incorruptible  J  and  we  fall  be  changed.  For  this  corrupt 
tible  mud  put  on  Incorruption,  and  this  Mortal  muft  put  on  Im- 
mortality. So  when  this  corruptible  fall  have  put  on  Incorrup- 
tion,  and  this  Mortal  fall  have  put  on  Immortality,  then  fall  be 
brought  to  pa fs  the  Saying  that  is. written.  Death,  is  fwallowed 
up  inVi5iory.  O  Death,  whfre  is  thy  Sting?  O  Grave,  where 
is  thy  ViBoi'y  f  The  Sting  of  Death  is  Sin,  and  the  Strength  of 
Death  is  the  Law.  But  Thanks  be  to  God,  which  giveth  us  the 
Victory,  through  our  Lord  J tf us  Chrijl. 

\  N  T  R  O  D  U  C  T  I   O  N. 

^T*HE  Lord. killeth .and  maketb  dive-,  hehringeth  down  to  the  Grave ^ 

J-      and  hringeth  up.  But  though  he  caufes  Grief,  yet  will  he  have  Com-    ^^' "  •  3  • 

paffton,  according  to  the  Aiultitude  of  his  Mercies.     The  Lord  was, 
"willing  to  tell  his  mournful   People   in  the  Baby lonilh  Captivity,   under- 
Hand  this :  When  he  carried  the  Prophet  .£2<fy^/V/ out,  and  fet  him  in  the  . 
Midft  of  the  Valley,  which  was  full  of  dry  Bones,  and  afked  him.  Can 
thefe  Bones  live  ?  And  when  the   Prophet,  according   to  the  Command  '■  . 
of  God,  prophefied  upon  them,  behold  a  Shaking ;  and  the  Bones  came 
together,    Bone     to     his    Bone  -,    and     the   Sinews   and    the     Flefh 
came  up  upon  them,  and   the  Skin  covered  them  above.     Again,  the 
Propehet  prophefied  according  to  the  Command  of  God  unto  the  Wind, 
and  the  Breath  came  into  them,  and  they  lived,  and  flood  up  upon  their 
Feet,  an  exceeding  great  Army;  As  we  may  read  in   the  97th  Chapter 
of  the  Prophecy  or  Ezekiel,  from  the  ifl,  to  the  nth  Vcrfe. 

Thi» 


(.26o  Of    RESURRECTION. 

This  Vifion  of  the  Prophet  may  be  explained,  Firji,  according  to  the 
Letter  •,  and.   Second^  according  the  Spirit. 

iji.  According  to  the  Letter.  The  Lord  explaineth  this  Vifion  by  the 
Houfe  of  Ijrael,  faying,  Thefe  Bones  are  the  whole  Houfe  of  Ifrael  -,  be- 
hold they  fay^  our  Bones  are  dried,  and  our  Hope  is  lojl  ;  we  are  cut  off 
for  our  Parts,  behold,  I  will  open  your  Graves y  and  caufeyouto  come  up 
out  of  your  Graves^  and  bring  you  into  the  Land  of  Ifrael.  The  Children 
of  Ifrael  were  affli<5led  and  call  down  on  Account  of  their  long  Captir 
vity  in  Babylon,  where  they  were  opprefled  and  contemned  by  the  Baby 
lonians  •,  all  their  Joy  was  vanifhed,  and  they  thought  that  they  fhould 
never  come  again  into  their  own  Land.  They  were  fitting  by  the  Ri- 
vers of  Babylon,  weeping  j  and  the  Babylonians  did  mock  them,  faying, 
T{.  cxxxvii.3  Sing  us  one  of  the  Songs  of  Zion  :  This  made  them  as  dead  Men,  and 
their  Condition  was  worfe  than  if  dead.  For,  when  one  is  opprefled  by 
his  Superior,  and  none  will  comfort  him,  then  is  his  Condition  worfc 
...  than  the  Condition  of  the  Dead.  It  was  with  them,  as  the  Pfalmifl  com- 
.  xxxvm.5  pj^jj^pf}^  of  his  own  mifcrable  Condition  i  I  am  as  a  Man  free  among  the 
Dead,  like  the  Slain  that  lie  in  the  Grave,  whom  thou  remembreft  no  more^ 
But  the  Lord,  who  is  pitiful  and  of  tender  Mercy,  and  will  not  be  angry 
for  ever,  would  comfort  them  with  this  Vifion,  and  would  thereby  fay 
as  much  -,  can  I  quicken  the  Dead  and  dried  Bones,  and  gather  one 
Bone  to  another,  and  bind  them  together  with  Sinews  and  Veins,  and 
cover  them  with  Skin  and  Flcfh  :  Alfo,  I  can  bringthe  Children  o^ Ifrael 
again  into  their  own  Land,  and  place  them  in  their  form.er  Profpcrity. 

It  is  alfo  the  gracious  Will  of  God,  that  we  fliould  never  defpair,  nor 
Eph.  iii.  20.  lofe  our  Hope  •,  for  God  is  able  to  do  exceeding  abundantly  above  all  that 
we  ajk  or  think.  His  Hand  is  not  Jhortned.  And  the  Spirit  of  the  Lord 
Ifa.  lix.  I.  faith  by  the  Prophet  Jeremiah,  At  what  Inftant  I  /hall  fpeak  concerning  a 
Nation,  and  concer?iing  a  Kingdom,  to  pluck  up  and  to  pull  down,  and  to 
Jer.xviii.  7>  ^gjijTQy  jf^  If  that  Nation  againji  whom  I  have  pronounced,  turn  from 
their  Evil,  I  will  repent  of  the  Evil  that  I  thought  to  do  unto  them.  And 
at  what  Inftant  Ifhalljpeak  concerning  a  Nation,  and  concerning  a  King-' 
dom,  to  build  and  to  plant  it :  If  it  do  Evil  in  my  Sight,  that  it  obey  not 
my  Voice,  then  I  will  repent  of  their  Good,  wherewith  I  faid  I  would  be- 
nefit them. 

id.  According  to  the  Spirit,  the  Refurre6tionof  the  Body  is  concealed 
in  this  Vifion,  which  can  be  proved  thereby. 

Firft,  That  the  Argument  which  the  Lord  ufes  here,  t©  ftrengthen 
the  Hope  of  the  captive  and  opprefTed  Ifraelites,  about  their  coming 
back  to  their  own  Country,  fhould  have  little  Effed  of  Comfort ;  if  the 
Lord  fhould  prove  one  Uncertainty  by  another  Uncertainty ;  Since  they 
doubted  of  their  Freedom  and  returning  back,  which  they  thought  could 
not  happen,  and  the  Lord  fhould  comfort  and  afTure  them  thereof  with 
this  Vifion  :  What  Comfort  would  that  be,  if  the  one  was  as  certain  as 
the  other !  Secondly^ 


0/    RESURRECTION.  261 

Secondly y  There  is  Mention  made^  in  the  Vifion,  that  as  foon  as  the 
Prophet  prophefied,  and  fpoke  by  the  Command  of  God,  to  the  dried 
Bones  •,  There  was  a  Noife  and  a  Shaking.,  and  the  Bones  came  together ^ 
Bone  to  his  Bone.  And  when  he  prophefied  unto  the  Wind,  there  came 
a  Breath  from  the  four  Winds,  and  breathed  upon  the  Slain  and  they 
Uved.  This  cannot  be  underftood-oj  the  Ifraelites  alone,  for  many  of 
them  were  dead  in  their  Captivity,  the  reft  were  not  gathered  from  the 
four  Corners  of  the  Earth,  but  alone  from  Babylon^ 

Thirds  All  the  old  Church  Fathers,  have  explained  tl^is  Vifion  by  the 
Refurrediion  of  the  Body,  and  have  always  confirmed  the  Certainty  of 
the  Refurredion  with  this  Vifion ;  For  as  the  Prophet, 

1.  Saw  a  Heep  of  dried  Bones  in  the  Midft  of  the  Valley,  there  are 
alfo  innumerable  dead  from  the  Beginning  of  the  World.  The  Bones 
of  fome  are  upon  the  Earth,  fome  in  the  Earth,  fome  in  the  Sea,  and 
others  are  burned  to  Afhes,  or  rotten  to  Duft  ;  all   thefe  Ihall  rife,  and 

every  Bone  fhall  come  to  his  Bpne,  and  the  Earth  and  the  Sea  fhall  give  Rev.  xx.  i-j^^^t 
up  the  Dead  which  are  in  them. 

2.  When  the  Prophet  fpoke  the  Words  of  the  Lord  to  the  Bones, 
they  were  joined  together  with  Sinews  and  FlelTi,  and  covered  orer  with 
Skins.    When  the  Dead  at  the  Day  of  Judgment  Ihall  hear  the  Voice 

of  the  Son  of  Man,  then  fhall  they  rile  up  again   out  of  their  Graves,  ■'°  "  ^' 
and  receive  their  Flefh  and  Skin,  which  were  eaten  by  the  Worms,  tho* 
in  a  corruptible  Way . 

3.  The  Prophet  faw  a  Breath   from  the  four  Winds,  who  breathed 

upon  the  dead  Bodies.    Chrift  fliall  fend    on  the  Day  of  Judgment,   his  j^^j  ;fxjy  , , 
Angels  with  a  great  Sound  of  a  Trumpet,  and  they  fhall  gather  together 
his  Eleft  from  the  four  Winds,  from  one  End  of  Heaven  to  the  other. 

4.  The  Lord  promifed  to  bring  the  Ifraelites  to  their  own  Land  again. 
God  hath  promifed  us  a  better  Land,  the  Land  of  the  Living,  where 
we  fhall  remain  for  ever  with  the  Lord. 

The  Apoftle  St.  Paul  fpeaketh  of  the  myfterious  Article  in  the  Words 
of  our  Text,  whereby  we  will  ftrive  to  explain  thefe  two  Heads,  namely. 

First,  The  Certainty  of  the  Refurre^iion. 
Secono,  The  Condition  of  our  quickened  Bodies. 

Explanation  of  the   Text. 

I.  We  will  explain  the  Certainty  of  the  Refurredion. 

The  Apoftle  Paul  calls  the  Article  of  the  Refurre(5lion  in  our  Text,  » 
Miftery,  faying,  Beholdy  IJhew  you  a  Mijlery.  The  Apoftle  fheweth 
hereby, 

1.  The  Difficulty  of  the  Refurredlion.  What  we  can*t  comprehend 
with  our  Reafon,  and  cannot  find  Caufe  for  in  the  Nature,  but  is  known 
alone  to  God,  is  a  Miftery.  St.  Paul  calls  the  Incarnation  of  Chrift  a 
Miftery.    This  Article  of  the  Refurredion  is  alfo  a  Miftery.    No  Man,  iTim.  iii.  i^ 

let 


-^2  o/'resurrection: 

let  him  be  ever  fo  wife  and  penetrating,  can  find  out  the  fame  with  his 
Re^fon,  but  muft  lay  thereof,  the  Well  is  deep,  and  there  is  nothing  to 
draw  with.  Who  can  comprehend  wi'h  his  human  Reafon,  that  Men's 
Bodies  drowned  in  the  Sea,  afterwards  confumed  by  Fifhes,  and  them 
Fifhes  again  confumed  by  Men,  or  burnt  to  Afhes,  ordeftroyed  by  wild 
B'eafts,  or  rottened,  or  turn'd  to  Earth,  (hail  rife  up  ag;iin,  and  be 
quickened,  every  one  with  his  own  refpedive  Body,  with  Flefh,  Bones, 
Sinews,  Skin,  fo  as  they  were  here  before  on  Earth  ?  Many  have  there- 
fore doubted  of  the  Rtfurre6tion,  and  others  have  abfoiutcly  denied  the 
fame  ;  as  the  Sadducees  in  the  Time  of  Chrift,  and  the  Stoic  Philofophers 
in  the  Time  of  the  Apoltle  i^aul. 

2.  But  the  undeniable    Certainty  of   the  Refurrcdion  may  be  proved, 
Tirji,  By  the  Scripture.     St.  Paul  (^ys.  Behold,   I  fljeva you  a  Mijlery. 
He  had  not  learned  this  in  the  School  of  the  Pbarij'ees,  but  by  his  Appa- 
rition in  the  third  Heaven  ;    neither  did  he  receive  it  of  Man,  but  bj  the 

Gaf.  i.  \z.   Revelation  of  Jefus  Chriji.    He  that  will  Be  affured  of  this  Article,   muft 

be  acquainted  with  the  holy  Record,  or  he  will  err  as  the  Sadducees,  whom 

,.       Chrift  upbraided  with  their  Ignorance   in  the  Scriptures  ;    faying,  2>  do 

.xxn.29^^^^  yi^l  j^^Qt^lyig  fjjg  Scriptures.   I  will  pafs  by  the  many  Scripture  Texts 

concerning  this  myfterious  Article  -,  for  he  who  believeth  one  will  believe 

the  others. 

Second,  OF  the  Power  of  God.  The  Sadducees  did  deny  the.Refurrec- 
tion  of  the  Body,  becaufe  they  knew  not  the  Power  of  God  ;  which  was 
a  great  Ignorance.  God  hath  created  all  Ihings  of  nothing,  and  Man's 
Body  of  the  Duft  of  the  Earth,  much  eafier  can  he  raife  the  Dead,  and 
give  to  every  one  their  own  Bodies  again.  This  Powei  God  hath  fhewn 
by  the  Refurre(5lion  of  feveral  both  in  the  Old  and  New  Teftament  ; 
of  which  Examples  we  may  be  convinced,  by  the  almighty  Power  of 
God. 

Third,  Of  the  Juftice  of  God.  The  Juftice  of  God  requires,  that 
every  one  fhall    receive  according    to  that  he  hath   done,   whether  it  be 

-i  Cor.  V.  iG.  good  or  bad  •  Which,  fince  it  is  not  always  fulfilled  in  this  World,  will 
certainly  becomplcated  hereafter.  We  are  rlfo  more  fure  of  the  Hefur- 
redion  of  our  Bodies  out  of  our  Graves  than  even  out  of  our  Beds.  The 
Bodies  of  the  Ungodly  have  been  in  this  World,  hflruments  of  Unrigbte- 

Horn,  vi,  i-^.oufnefs.  unto  Sin  •,  and  their  Souls  have  been  yoked  together  with  their 
Bodies,  in  Sin  •,  therefore  requireih  the  Juftice  of  God,  their  Bodies  and 
Souls  fhould  receive  due  Rev/ard  and  be  punifhed.  The  Bodies  of  the 
Faithful  have  been  Inftruments  of  Righteoufnefs  ^  their  Eyes  have  wept 
forely  over  their  TranlgrelTions  ;  their  Hands  haveafTifted  the  Wants  ; 
their  Hearts  have  fighed  to  God  for  his  gracious  Help  and  Afiiftance  •, 
and  their  Tonguqs  have  been  the  Trumpets  of  God's  Glory  •,  therefor« 
it  isjuft,  tha-  their  Bodi:;s    fhouhl  be  crov.'ned  and    rejoice*  And  though 

Pf,1xviii.i3  they  have  lain  among  the  Pots,  yet  (hall  they  be  as  the  flings  of  a  Dove 
covered  with  Silver,  and  her  P'eathers  'juith  yellow  Cold.  Fciirth 


0/    R  E  S  U  R  R  E  C  T  I  O  N.  263 

Fourth^  Of  the  Rcfurrection  of  Clirift.     Chrifl  is  the  Head,  and  we 
are  his  Members,    Since  the  Head  is  rifen,  then  the  Members  miift  alfo  Eph.i.  20,22 
rife  again.   He  hath  taken  on  our  Flefh  and  Blood,  and    is  therewith  pla- 
ced on   the  Right  Hand  of  God.  Our  Bodies   are  the  Temples  of  the 
Holy  Ghoft  i  we  are  baptized  in  the  Death  of  Chrift,  and  are  fed  with 
his  Body  and    Blood.     How  fliould   our  Bodies  be   loft    in    the  Earth, 
If^  as  St.  Paul  f&ys,  the  Spirit  of  him  that  raifed  up  Jefus  from   the  Dead^omMin.ii. 
dwell  in  you^    he   that  raifed  up  Chrifi  from  the  Dead,  Jhall  alfo  quicken 
your  mortal  Bodies    by  his  Spirit   that    dwelleth  in  you.     The  Ungodly 
who  have  no  fuch  fpiritual  Union  and   Fellowfliip  with  Chrift,  fhall  alfo 
rife  up  to  the  juft  Judgment  of  God,  as  St.  Paul  fays,  God  hath  appoin-  Ads'xvii.  m. 
ted  a  Day,  in  the  which  he  will  judge  the  World  in  Righteoufnefs,  by  that 
Man  whom  he  hath  ordained. 

Fifth,  Of  Images  and  Types  in  Nature.  The  Grain  lies  in  the  Earth 
as  if  it  was  dead  and  fhould  never  appear  again  •,  but  when  the  Time 
Cometh,  it  fprouts  up  and  grows.  The  Birds  lie  as  in  a  Swoon  in  the 
Winter,  but  appears  again  in  the  Summer.  The  Trees  withers  away  in 
the  Fall,  feems  to  be  dead  in  the  Winter,  but  fprouts  and  buds  out  again 
in  the  Spring.  Such  vifible  Arguments  hath  God  laid  in  the  Nature, 
that  Unbelievers,  who  will  not  believe  the  Word  of  God,  fhouid  be  con- 
vinced of  them  in  this  Article  of  the  Refurredion. 

gj/y.  The    Generality   of  this   Refurredlion.     All  fhall  be  changed  : 
We  fhall  not  allfleep,  but  we  fhall  all  be  changed  in   a  Moment,  in  the 
twinkling  of  an  Eye,  at  the  lafi  'Trump  ♦,  for  the  Trumpet  /hall  found,  and 
the  Dead  fhall  be  raifed  incorruptible,  and   we  (hall  be  changed.     When 
Chrift  fhall  appear  in  his  laft  Advent,  he  will  find  many   alive  who  fhall 
be  changed,  and  appear  to  Judgment.    Some  Change  fhall  be  as  Death 
and  Refurre<5tion  at  once,    in  the  twinkling  of  an  Eye  :  Their  corrupt 
and  mortal  Bodies  fhall  put  on  Incorruption  and  Immortality.  The  Dead 
in  Chrifi  fhall  rife  Jirfl,  then  thgy  which  are  alive  fhall  be  caught  up  toge-  iThef.iv.i6. 
ther  with  them  in  the  Clouds,  fays  St.  Paul.    Befides,  the  Words  of  the 
Lord,  through  the  Mouth  of  his  Apoftle  Paul,  are  general  ;  Since  by  22.°^^^^'' 
Man  came  Death,  by  Man  came  Alfo  the  Refurre^ion  of  the  Dead.    For 
as  in  Adam  all  die,  foin  Chrifi  fhall  all  be  made  alive. 
•     The  Righteous  fhall  rife  up   by  the  Power   of  Chrift's   Refurrecflion, ' 
fince  he  is  their  Head,  Saviour,  and  Propitiator,  as  he  fays  himfelf  by 
St.  John,  Whofo  eateth  my  Flefio,  and  drinketh   my   Blood,  hath  eternal ,  ,      . 
Life,  and  I  will  raife  them  up  at  the  lafi  Day.  J^  "  ^^-  54- 

The  Wicked,  who  would  not  acknowledge  Chrift  to   be  their  Head 
aiid  Lord,  fliall  rife  up  by   the    Power    of  the  unchangeable  Decree  of 
God  •,  which  is,  that  God  hath  decreed  from  Eternity,  to  take  Vengeance  z  Thef.  i.  s. 
on  them  with  flaming   Fire,  that  knoiv  not  God,   and  that  obey   not  the 
Gofpelof  our  Lord  Jefus  Chrifi.  And  they  that  have  done  Evil,  fhall  come  J'^^^"  ^-  -9- 
forth  to  the  Refurre^ion  of  Damnation. 
■•.-.-  3  C     •  Every 


264  O/"    R  E  S  U  R  R  E  C  T  I  O  N. 

Every  one  laall  rife  up  again  with  his  own  Body  that  he  had  in  rhis 
World  •,  Man  with  Man's  Body,  and  Woman  with  Woman's  Body  ; 
which  we  can  prove, 

Firft^  By  the  Anfwcr  which  our  Saviour  gave  to  the  Saducees,  who 
defired  to  know  whofe  Wife    the  Woman   who  had  feven  Hufbands, 

Mat.  xxii.  30  fliould  be  in  the  Reiurredion  ;  In  the  Refurre5fion^  fays  he,  they  neither 
marry ^  nor  are  given  in  Marriage.  He  don't  fay  there  is  no  Woman  in 
the  Relurredion  :  No,  he  hereby  (hews  us,  that  every  one  fhall  rife  again 
in  their  own  refpedive  Sex.  If  otherwife,  Chrift  had  certainly  taken  this 
erroneous  Opinion  away. 

Second,  Chrift  rofe  again  with  the  fame  Body  that'  was  crucified ; 
.whereof  the  Difciples  were  convinced  after  his  Refurreftion  5  for  he  fhew 
ed  unto  them  the  Holes  in  his  Hands  and  Feet :  Likewife  fhall  his 
Members  rife   up  again  with  their  own  Bodies. .  Therefore,  fays   Job, 

Jpb  XIX.  26.  q'hough  after  my  Skin  Worms  defiroy  this  Body,  yet  in  my  Flejh  Jhall  I  fee 
God,  whom  I  fhall  fee  for  myfelf,  and  mins  Eyes  fhall  behold,  and  not 
another.  Therefore,  fince  the  fame  Bodies  fhall  rife  again,  then  it  is  cer- 
tain, that  there  will  be  a  Difference  between  the  two  Sexes.- 

Third,  When  our  Saviour  defcribes    by  Matthew,  the  Condition  or 

Mat.  XXV.      State  of  the  eternal  Life,  then  he  fpeaketh  of  Virgins.    And  St.  Johnthe 

Rev.  XX.  i:.  Divine  faw  the  Dead,  fmall  and  great,  ft  and  before  God. 

j^thly.  The  Manner  how  it  fhall  go  in  the  Refurretflion,  is  compre- 
hended in  thefe  Words  of  our  Text  i  In  a  Moment,  in  the  twinkling  of 
an  Eye,  at  the  laji  Trump  :  For  the  Trumpet  fhall  found.    It  fhall  not  be 

Mat.xxiv  ?7  ^°"S'  b^^  ^"  ^  Moment :  For  as  the  Lightning  cometh  out  of  the  Eafl,  and 

fhineth  even  unto  the  IVeJl,  fo  fhall  alfo  the  coming  of  the  Son  of  Man  be. 

The  Trumpet  fl^  all  found,  which  the  Apoftle  explains  in  another  Place, 

iThef.iv.iC.  with  the  Voice  of  an  Arch- Angel.  An  Arch- Angel  fhall,  as  an  Herald, 
pronounce  the  coming  of  the  Lord.  For,  as  an  Arch- Angel  pronounced 
the  firft  Advent  of  Chrift,  alfo  fhall  an  Arch- Angel  pronounce  his  fecond 
Advent.  And  as  the  Trumpets  were  founded  by  the  giving  of  the  Lav/ 
on  Mount  Sinai,  alfo  fhall  the  Trumpet  found  by  the  executing  of  the 
Law  on  the  laft  Day.     When  the  Arch- Angel  hath  alfo  pronounced   the 

Mat. XXV. 3 1,  coming  of  Chrift,  then  the  Son  of  Man  fhall  come  in   his    Glory,  and 

.  J  at.  XXIV.  31  ^^  /^^  holy  Angels  with  him:  And  he  fhall  fend  his  Angels,  with  a 
great  Sound  of  a  Trumpet,  and  they  fhall  gather  together  his  Eleci  from  the 
four  Winds,  from  one  End  of  Heaven  to  the  other.  Thereupon  fhall,  in 
a  Moment,  in  the  twinkling  of  an  Eye,  the  Refurredion  of  the  Body 
follow,  though  not  in  a  Confufion  •,  for  God  is  a  God    of  Order  and 

1C0r.xiv.33  Decency,  and  not  an  Author  of  Confufion.  The  dead  in  Chrift  fhall  rife 
firft  i  that  is,  all  the  Faithful,  who  are  dead  from  the  Beginning  until 
the  End  of  the  World,  fliall  come  forth  out  of  their  Graves  ;  After- 
wards fhall  the  Faithful,  who  are  alive  and  remain,  be  changed  in  a  Mo- 
ment a  at  laft  the  Ungodly  Ihall  rife  and  be  changed  .  All  which  fhall  be 

♦  done 


QT    R  E  S  U  R  R  E  C  T  I  O  N.  265 

done  in  a  Moment,  in  the  twinkling  of  an  Eye.  In  a  Moment  every 
Soulfhall  come  to  its  refpeflive  Body.  In  a  Moment  fhall  the  Living  be 
changed,  and  become  immortal.  In  a  Moment  they  fhall  be  caught  up 
together  in  the  Clouds,  to  meet  the  Lord  in  the  Air,  and  appear  to 
Judgment.  So  that  Men  may  afk  with  Aftonifhment  about  the  Souls, 
Who  are  thefe   that  fly  as  a  Cloudy  and  as  the  Doves  to  their  PVindows?     I'^-  ^^-  ^i"- 

II.  We  will  nov/  explain  the  State  and  Condition  of  the  quickened 
Bodies. 

But  how  fhall  the  Bodies  be  in  the  Rcfurredion  ?  The  Apoftle  fays 
in  our  Text,  This  corruptible  muji  put  on  Jncorruption,  and  this  Mortal 
muji put  on  Immortality.  Hereby  v/e  may  conclude  how  this  Change  fhall 
be.  Before  we  die  we  have  natural  Bodies,  requiring  Viduals,  Drink,  "  » 
Reft,  i^c.  But  in  the  Refurre(5lion,  our  Bodies  fhall  become  changed, 
and  become  fpiritual  and  immortal,  not  wanting  Viduals,  Drink,  Reft, 
or  fuch  like  \  and  yet  they  fliall  be  true  Bodies  in  their  EfTence.  This 
Change  fhall  in  particular  confifl  in  the  following,  to  wit^ 

1.  In  Incorruption.  We  bear  in  this  World  Earthen  VefTels,  fubje6t  to 
corruption,  and  therefore  with  Job^  call  the  Grave  our  Father,  and  the  Jobxvii.  14. 
Worms  our  Mother  and  Siflers.  Sin  is  a  venomous  Worm  in  our  Bo- 
dies ;  and  as  Ruft  on  the  Iron,  confuming  the  fame  :  But  all  fuch  Cor- 
ruption fhall  be  loft  in  the  Refurreftion,  and  our  Bodies  fhall  put  on  In- 
corruption. Job  fhall  not  have  a  Body  full  of  Sores  and  Boils  ;  Leo  fhall 

not  have  weak  Eyes,  neither  fhall  Barfillai  complain  of  the  Weaknefs  of 
his  Age;  as  we  may  be  convinced  of  by  the  State  o^  Lazarus,  when  he 
was  in  the  Bofom  of  Abraham. 

2.  In  Immortality,  We  die  daily  as  long  as  we  are  in  this  World  ; 
and  there  is  no  Need  of  afking  when  we  fhall  die.  But,  when  fhall  we 
leave  off  dying  ?  Death  is  a  Worm  gnawing  conftantly  on  the  Root  of 
the  Tree  of  our  Life  ;  but  in  the  Refurredlion,  this  Mortal  fhall  put  on 
Immortality,  and  our  Bodies  fhall  become  immortal,  and  remain  to 
Eternity. 

The  Godly  and  Ungodly  fhall  both  have  thefe  two  Qualities  of  In- 
corruption. and  Immortality  in  common,  though   with  great  Difference. 
The  Incorrupdon  and  Immortality  of  the  Faithful,  fhall  be  their  greateft 
Salvation,  Glory  and  Joy  :   But  on  the  Contrary,  that  of  the  Ungodly 
Ihall  be   their  greateft  Shame,     Mifery,     and    Sorrow.     And    fince  the 
Prophet  Daniel  fays,  1'hnt  they  Jh all  awake  to  Shame  and  everlajiing  Con-  jy 
tempt',   then  it  is  to  be  fuppofed,  that  they  ftiall  awake    wit!a  the  fame 
defecfced  Bodies  as  they  had  hereon  Earth  :   They  fiallfeeJk  Death  and  /hall  Rev.  ix.  6. 
not  find  it,  and  Jh  all  defire  to  die,  and  Death  Jhall  flee  from  them. 
■  The  Bodies  of  the  Faithful  fhall  have  according  to   the  Words  of  the 
Apoftle  Paul,  in   the  fame   Chapter  of  our  Text  Words,  the  following 
Qualifications : 

3  C  2  Firjl, 


266  0/    RESURRECT!  ON. 

iCor.xv.  4?:  Tirji,  Clearnefs  and  Glory.  //  is  fowtt  in  Difljonour^  it  is  raifedin 
Glory.  When  we  fee  a  dead  Perfon  laid  in  the  CofBn,  then  the  Body  is. 
black,  and  often  {linking,  fo  that  we  cannot  forbear  the  fame;  but  in  the 
Refurredion,  the    Children   of  God  fhall  receive  glorious   Bodies,  full 

Mat.  xv'ii.  2.  of  Glance  and  Clearnefs,  as  the  transfigured  Body  of  Chrift  did  fhine  on 

Prov.xxv. II  Mount  Thabor  ;  Andltke  Jpples  of  Gold  in  Pictures  of  Silver^  Jhall 
the  Soul  fhinc  in  the  Body  after  the  Refurredlion. 

I  Cor. XV. 43.  Second,  Power  and  Strength.  It  is  Jown  in  IVeaknefs,  it  is  raifedin 
Power.  The  Faithful,  who  may  have  had  any  Defed  in  their  Bodies 
in  this  World,  fhall  receive  at  the  Reiurreflion,  compleat  Bodies  with- 
out any  Defeft ;  For,  as  the  Body  of  Chrift  was  fully  perfed  after  the 
Refurredion,  fo  fhall  alfo  th^  Bodies  of  the  Faithful  be.    Therefore  fays 

p,.,  ...         St.  P^?// of  the  Day  of  Judgment  and  Refurredion  ;  Our  Converfatton 

^^K.  in.  20,  ^^ -^  Heaven,  from  whence  alfo  we  look  for  the  Saviour,  the  Lord  J  ejus 
Chrifi;  who  fhall  change  our  vile  Body,  that  it  may  he  fafhioned  like  unto, 
his  glorious  Body, 

I  Cor.  XV.  44.      Third,  Spiritually.  It  is  fown  a  natural  Body,  it  is  raifed  a  fpiritual 

Mat.  xxii.  30  5(J^.  Our  Saviour  explains  this  alfo  ;  In  the  Refiirr£5lion  they  are  as 
the  Angels  of  God  in  Heaven  ;  not  to  be  underflood  in  EiTence,  as  if  they 
fhould  receive  the  Nature  of  Angels,  but  in  Gifts  and  Excellency.  An- 
gels are  wife  and  penetrating  Spirits;  alfo  the  Faithful  fhall  be  in  the 

Mat.xiii,  43.  Refurredion.  Angels  are  glorious  Creatures  ;  The  Righteous  Jhall fJoi ns- 
forth  as  the  Sun  in  the  Kingdom  of  their  Father.  Angels  are  flrong 
Giants.     The  Faithful  fhall  receive   in  the  Refurredion  ftrong  Bodies. 

Rev.  xv^.  6.  Angels  are  clean  Spirits,  and  are  therefore  faid  to  be  clothed  in  pure  and 
white  Linnen.    The  Faithful  fhall  be  in  the  Refurredtion,  holy  and  clean 

Rev.  vii.  I-*. '^^^'"'o^t  S'*"  »  therefore  they  are  faid  to  have  walked  their  Robes,  and 
made  them  white  in  the  Blood  of  the  Lamb.  Angels  are  quick,  and  arc 
therefore  feen  with  Wings.  The  Faithful  fliall  receive  in  the  Refurredion 

Ecle.  UK  7.  quick  Bodies;  They  fhaU  fhine,  and  run  to  and  fro  like  Sparks  among  the 
Stubble.  Our  Bodies  are  heavy  in  this  World  -,  for  when  the  Soul  flie.s^ 
up  to  Heaven,  it  is  kept  back  through  and  by  the  Fleavinefs  of  the 
Body,  but  in  the  Refurredion,  our  Bodies  fnall  become  as  light  as  the 
Souls,  and  be  like  Birds. 

Uponfuch  a  Change  fliall  follow  Freedom  from  Death-,  Sin,  the  Law, 
the  Devil,  and  Hell. 

The  Righteous  and  Faithful  fliall  become  in  the  Refurredion,  free 

Iia.  XXV.  8.         j^^   From   Death.    Death  is  fw allowed   up   in  Vi^ory.   l^he  Apofile 

„  ^    ...        P^fe/ hath  borrowed  thefe  Words  of  the  Prophets  Ifainh  and  Hofea,  and 

'■  will  thereby  fhew  and  prove  the  Truth  of  the  Scriptures.   Death  did  rule 

as  a  mighty  Tyrant  over  all  Men,  until  the  coming  ofChrifl;    who  by 

Heb.  ii.  15.  his  Death,  fwaJIowed  up  Death  in  Vidory,  and  delivered  them  who 
through  Fear  of  Death,  zvere  all  their  Life-time  fubje^  to  Bondage.  Not 
to  bcundcrfiood,  as  if  they  v/ho  died  before  the  coming  of  Chrifi,  were 

all 


0/    RESURRECTION.  267 

all  condemned  to  the  eternal  Death;  For  the  Fathers  believed  In  Chrlft,  A£ls  xv.  u. 
and    were  faved.    But  becaufe  it  was  then  plainly  demonftrated,  that 
Chrift  took  away  Death,  and  fwallowed  the  fame  in  Viftory,  when  he 
rofe  from  the  Dead;  Death  fwallowed  up  Chrift  like  the  Vv/hale  the  Pro- 
phet Jonah  •,  but  Chrift  fwallowed  Death  up  in  Vidory,  like  Aaron's  Rod 
fwallowed  ugthe  Rods  of  the  Egyptian  Sorcerer's  Serpent,  fo  that  they  jonah  i.  17. 
were  feennSnore  :  Death  thereby  loft  the  Battle,  and  his  Claim.to  the  Exod.vii.iz. 
Faithful ',  who,  although  they  are  fwallowed  up  by  the  temporal  Death,. 
yet  will  come  forth  again  to  the  eternal  Life-  If  Death  then  be  fwallowed. 
up    in   Vidtory,     the   Fore-runners    of  Death,    namely   Sin   and   the 
Law  ;  nor  the  Followers,  namely,  the  Devil  and  Hell,  cannot  prevail. 

%d^  From  Sin.    0  Deaths  whej'e   is  thy  Sting?  0  Grave,  where  is-, 
thy  KiSfory  ?  The  Sting  of  Death  is  Sin.     Death  confumes  and  deftroys 
us,  even  in  our  Life-time,  on  Account    of  Sin  ;  for   when    we  feel  the 
Remorfe  and  Check  of  Conference,  then  we  feel  the  Sting  of  Death,  and 
perceive  that  we  muft  die ;  But  Chrift  hath  taken  away  the  Sting  from 
Death,  by  giving  full  Satisfaflion  for  Sin  through  his  Death  and  bloody 
Ranfom  ;  There  is  therefore  now  no  Condemnation  to  them  which  are  iur, 
Chriji  Jefus.     Sin  Ihall  be  taken  away  entirely  in  the  Refurredlion,  and        '      *    '' 
the  Faithful  fhall  not  Sin  any  more.  But  as  the  holy  Angels  are  confir*- 
med  in  Goodnefs,  by  the  continual  beholding  of  God's  Countenance,    fo, 
alfo  fhall  the  Righteous  be  •,  they  fhall  not  alone  be  free  from  finful  Adions, 
but  alfo  from  finful  Defires. 

3*^,  From  the  Law.  The  L^w  is  fulfilled  with  the  holy  Life  of  Chrift. 
The  Children  of  God  muft  place  the  Law  before  their  Eyes  in  this  World; 
for  to  learn  thereby  their  own  Deficiency,  and  cleave  nearer  to  Jefus  Chrift, 
like  a  Child  to  its  Mother  when  the  School-mafter  intends  to  corred  it. 
For  the  Law  is  our  Tutor  to  Chrift,  and  the  Knowledge  of  Sin  cometh 
from  the  Law  ;  But  the  Tables  of  Mofes  fhall  be  entirely  deftroyed  and 
broke  in  the  Rtfurredion,  and  there  fhall  be  no  Occafion  for  the  Law, 
fince  God  himfelf  will  be  a  living  and  vifible  Law  to  the  Faithful. 

4//^,  From  Satan  and  Hell.  Satan  is  conquered,    and  Hell  is  deftroy- 
ed. Satan  cried  out  before,  Vidlory,  Vidory  ;  but  now    the  Scale   is 
altered,  and  Jefus  Lhrift  calleth  Vidory,  Vidory;  of  which  Victory, all  the. 
Faithful  are  Partakers.     We  fing  of  this  Vidlory  as  long  as  we  are  here 
on  Earth,  In  the  Tabernacles  of  the  Righteous  :  But  in  the  Refurreftion  pf.  cxviii.ir. 
we  fliall  rightly   learn  this  Vicflory,   when    the  God   of  Peace  /hall  bruife  Kom.w'i.  2% 
Satan  under  cur  Feet  •,  then  we  fhall  fing  and  rejoice  with  all  the  Saints 
and  Ele6l,  Thanks  be  to  God,  which  giveth  us  the  Vi^ory  through  our 
Lord  Jefus  Chrift:  i  Cor.xv.57 

We  fhall  then  praife  and  glorify, 

Firfi,  i  he  Truth  of  God  •,  who  hath  revealed  to  us  in  his  Word,  the 
N'^iftery  of  theRefurredion,  and  has  confirmed  the  fame  with  fo  many  Ex- 
amples, that,  we  by  them  ftiould  be  convinced  of  the  Truth  of  the  gene-, 
ral  Refurredtion.  Sscond, 


26S  0/    RESURRECTION. 

Second^  The  Wifdom  and  Power  of  God.  Hath  human  Reafon  looked 
upon  the  Article  of  the  Refurredion  to  be  incredible  ?  Yet,  the  Power 
and  Wifdom  ot  God  is  able  to  bring  it  to  pafs ;  for  nothing  is  impofTible 

E-  vii  6^°^  ^°'^'  '^^''^  ^^'"*^  therefore  fays  of  the  dried  Bones  by  the  Prophet 
Ezckiel^  Te  ffoall  knew  that  I  am  the  Lord. 

Third,  The  Juftice  of  God,  who  rewardeth  every  one  according  to 
his  Works.  Every  one  Ihall  receive  in  the  Refurredion,  %  they  have 
deferved.  They  that  have  done  Good  Jhall  come  forth  unto  the  Refurre^ion 
cf  Life  ;  and  they  that  have  done  Evil,  unto  the  Refurre5lion  of  Damna- 

Rcv.  XX.  6.  ^JQ^^  The  Righteous  fliall  be  rejoiced  thereof,  that  God  is  juft,  IVha 
judgeth  the  JVorld  in  Right eoufnefs,  and  minifier  Judgment  to  the  People 
in  Uprightnefs. 

Since  we  know,  and  are  certainly  affured,  that  there  fhall  be  a  general 
Refurredion,  let  us  then  confider,  JVbat  Manner  of  Per fons  we  ought  to 
he,  namely,  in  all  holy  Converfation  and  Godlinefs,  as  long  as  we  are  here 
on  Earth.  Is  there  a  Rcfurreftion?  Then  muft  a  happy  Death  go  before, 
that  we  die  from  Sin,  which  is  called  the  firfl:  Refurredion  :  For  he  that 
bewaileth  his  Sins,  prays  to  God  for  Forgivnefs,  and  is  refolved  no  more 
to  confent  to  Sin,  is  rifen  from  the  Death  of  Sin.   This  is  the  firft  Refur- 

2  Cor.  V.  10.  reclion.  The  Spirit  of  the  Lord  fays  therefore,  Bleffed  and  holy  is  he  that 
hath  Part  in  the  firfl  Refurre5lion,  on  fuch  the  fecond  Death  hath  no 
Power.  If  there  is  a  Refurredion,  why  do  fo  many  live  fo  carelefs  in 
the  World,  as  if  there  was  no  God,  who  will  reward  the  Good  and 
punifh  the  Wicked  ?  Many  profefs,  that  they  believe  a  Refurredion  to 
come,  but  in  Works  they  deny  it.  If  they  did  believe  a  Refurredion, 
then  would  they  alfo  believe  what  is  to  follow  thereon  ;  to  wit,  a  fharp 
and  fevere  Judgment,  where  every  one  fhall  receive  the  Thing  done  in  the 
Body,  either'goodor  bad.  f-Je  who  hopes  to  rife  happy,  muft  endeavour 
to  die  happy  :  For  in  the  fame  Condition  Man  dieth,  in  the  fame  he  fhall 
rife  up.  If  he  dies  in  a  true  Faith  in  the  Grace  of  God  in  Jefus  Chrift,  he 
ihall  alfo  rife  up  in  Faith  in  the  Grace  of  God  in  Chrift  Jefus.  But  he 
that  would  die  happy,  muft  hvc  a  Chriftian  Life  -,  for  upon  a  Chriftian 
Life  a^  happy  Death  follows-  After  the  Apoftle  Paul  had  fpoken  largely 
of  the  Refurredion  of  the  Body  in  our  Text  Chapter,  then  he  concludes 
in  the  :54th  Verfe  with  thefe  Words,  Awake  to  Righteoujnefs,  and  fin 
not  ;  for  fome  have  not  the  Knowledge  of  God.  The  Apoftle  learns  us 
therewith,  that  the  Article  of  the  Refurredion  of  the  Dead  fliould 
ferve  to  encourage  us  to  rife  from  Sin,  which  is  the  firft  Refurredion,  if 
we  will  be  Partakers  of  the  fecond.  Our  Saviour  joins  both  Refurrcdions 
together,  the  firft  as  a  Fore-runner  to  the  fecond  :   The  firft  in  Pvcpen- 

Johnv.  25.  tance,  the  fecond  in  Salvation  ;  Verily,  verily  I  fay  Unto  you,  the  Hour 
is  coming,  and  now  is,  when  the  Dead  fJoall  hear  the  Voice  of  the  Son  of 
God,  and  they  that  hear  fhall  live.  Our  Saviour  fliews  hereby,  that  they 
alone,  who  have  heard  in  this  Life  the  Voice  of  the  Son    of  God  in  the 

Gofpel, 


Of  resurrection: 


26f 


Gofpel,  and  by  F'aith  are  made  Partakers   of  the  fpiritual  Life,  iliall  rife 

to  the  eternal  Life  in   the  general  Refurre6lion.  He  who  will  fprout  up 

in  the  Refurre^ion  to  the  eternal  Life,  muft  be  grafted  here  by  Faith  in 

the  Tree  of  Life,  Jefus  Chrift.  He  who  will  rife  with  Chrift  as  his  Head 

and  Lord,  muft  in  this  Life  be  his  true  Members,  and  live  in  him.     He 

who  hath  fought  many  in  this  World  againft  the  fpiritual  Enemies,  and 

hath  conquered  by  the  Power  of  the  Holy  Ghoft,  can  fay  comfortably  in 

the  Hour  of  Death,   1  have  fought   a  good  Fight,  I  have  finijhed  my  zTim.iv.  7, 

Courfe^  I  have  kept  the  Faith  -,  henceforth  there  is  laid  up  for  me  a  Crown  ^• 

of  Righteoufnefs  :  Thanks  be  to  God,  which  giveth  us  Vi£lory  through  our 

Lord  Jefus  Chrift.  '  <^o^'  ^^-SZ-: 

The  Lord  he  gracious  unto  us,  and  by  the  AJfiftance  of  the  Holy  Ghoft ^ 
ftrengthen  our  Faith  and  Hope  of  the  Refurre5iion,  that  we  may  patiently 
go  through  the  Troubles  of  this  World,  live  a  Chriftian  Life,  and  die  hap'-', 
py,  for  the  Sake  of  our  blejfed  Lord  and  Saviour,  Jefus  Chrift^     Amkn; 


xxxvir  S  E  R. 


0/  ihe  DAY    cf  JUDGMENT.  s/i 

XXX  VI  I.     SERMON. 

O    F 

The  DAY    of  JUDGMENT. 

The  Text,   2  Corinthians,  V.   10. 
JVe  miifl  all  appear  before  the  'Judgment  Seat  of  Chrift,  that  every 
one  may  receive  the  Thi?2gs  done  in  bis  Body^  according  to  that  he 
hath  dofiCy  ivhether  it  be  good  or  bad. 

Introduction. 

(SECURITY  has  caft  many  more  into  Hell  than  Sin  itfelf  ;  and  we 
."*%  may  therefore  fay  of  Sin,  and  Security  in  Sin,  the  fame  as  the  Wo- 
men of  Ifrael  fung  of  Saul  and  Dazid.  Sin  hath  flain  Thoufands, 
but  Security  Ten  Thoufands.  Security  brought  the  firft  World  into 
Deflrudion,  and  will  alfo  caufe  the  Deftrudion  of  the  laft  World:  Our 
bleffed  Saviour  therefore  always  ad monifhes,  that  we  fhould  be  watchful 
towards  his  fecond  coming,  and  the  more,  fince  the  Hour  and  Day  of 
this  his  coming  is  unknown  to  us  -,  wherefore  our  Saviour  himfelf  fays  by 
St.  Mark,  Chap.  xiii.  32,  33.  Of  that  Day  and  thai  Hour  knczveth  no 
Man,  no  not  the  Angels  ivhich  are  in  Heaven,  neither  the  Son,  but  the  Fa- 
ther. Take  ye  Heed,  watch  and  pray,  for  ye  know  not  when  the  Time  is. 
Thefe  Words  contain  two  Parts  ;  i/?,  The  uncxpefled  coming  of  Chrift 
to  Judgment ;  and,  id.  An  Admonition  to  a  worthy  Preparation  for 
that  Day. 

Firft,  The  unexpected  coming  of  Chrifl  to  Judgment,  is  laid  before 
ns  in  thefe  Words,  Of  that  Day  and  that  Hour  kncweth  no  Man,  no  not 
the  Angels  which  are  in  Heaven,  fieither  the  Son,  but  the  Father.  There 
has  been  fomc  who  audacioufly  have  dared  to  peep  into  this  great  Mii^ery, 
and  have  tried  to  tell  the  Year  and  Day  of  the  great  Judgment  to  come  ; 
but  they  v/ere  deceived,  and  /;/  frofejfng  themfehes  to  be  .wije,  they  be-  ^^o^-  *•  22. 
cr:/ne  Fools  ;  they  became  vain  in  their  hnaginaticns,  and  their  focl.ftj  Hearts 
were  darkened.  W^e  may  conclude  that  the  Day  of  Judgment  is  not  far 
off  ',  but  cf  that  Day  and  that  Hour,  knoweth  no  Man.  For  as  we  may 
conclude  by  the  Symptoms,  when  a  Man  is  deadly  fick,  his  Strength  de- 
frays, and   his  Spirits   feem   fpent,  that  he  fiiall  die  j  but   the  Hour  or 

3D  Moment 


g.-jz  0/  /y^^    D  A  Y    5/  J  U  D  G  M  E  N  T. 

Moment  thereof  is  unknown  and  uncertain.  We  may  alfo  conclude  of 
the  foregoing  Marks  according  to  the  Revelations  in  the  Word  of  God, 
that  the  Day  of  J  udgment  is  not  far  off  •,  but  of  that  Day  and  that  Hour 
knoweth  no  Man,  neither  the  Angeh  which  are  in  Heaven,  neither  the  Son, 
hut  the  Father.  The  Angels  are  high  enlightened  Spirits,  and  behold  al- 
ways the  Countenance  of  God  in  Heaven,  knowing  many  Myfteries,  but 
this  Miflery  of  the  great  Day  of  Judgment  is  hid  from  them  ;  and  they 
know  not  the  fame,  neither  from  natural  Caufes,  Experience,  nor  Reve- 
lations. 

But  it  feems  wonderful,    that  the  Son  knoweth  not  the  Day  of  Judg» 
mcnt.    Should  the  Son,  who  is  not  alone,  according  to  his  godly  Nature, 
the  Wifdom  of  the  Father,  but  hath  alfo,  according   to  the  human  Na- 
ture by  the  Power  of  the  perfonal  Union,  all   the  Treafures  of  the  godly 
Wifdom  and  Knowledge,  know  the  Day  and  Hour  of  the  great  Day  of 
Johnx  30.    Judgment  ?  Yea,  certainly  he  knoweth  the  fame,  for  he  and  the  Father 
Johnxvi.  15.  cire  one,  in  EfTence,  Power  and  Knowledge:   All  what  the   Father  hath 
John  1.  18.    jg  i^jj,     l^g  lg  jj^  jj^g  Bofom  of  the  Father  and  knoweth  all  Things  :  Should 
he  then  not  know  the  Day  of  Judgment?  He  knoweth  the  Tokens  which 
fhali  go  before  this    Day  ;  Should  he   not  know   the  Day  itfelf  ?  And 
John  V.  22.    fince  the  Father  hath  committed   all  Judgment   unto  him,  then  he  muft 
Certainly  know  the    Day  and  Hour  when  this  Judgment  fhall  be  ;  But 
we  fhould  know  that  our  blefTed  Saviour  fpeaks  here  in  thefc  Words  of 
himfelf  as  of  another  Man,  being  now  in  the  State  of  his  Humiliation,, 
wherein  he  knew  not  all  Things,  not  ufing  always  the  godly  Attributes. 
His  human  Nature  was  well  made  in  the  firft  Moment  of  his  Conception,, 
by  the  Power  of  the  perfonal  Union,  a  Partaker  of  all  the  godly  Attri- 
butes, though  fince  he  had  taken  upon  him  the  Infirmities  of  human  Na- 
Lukeii.  40.  ture,  whertby  He,  like  another  Man,  grew Jlrong   in  Spirit  filled  with 
Mat.vui.io.  pj/jj^^Qfjj,  J  lil^e  another   Man  marvelled  ;  and    like   another  Man  learned 
Obedience.     There  were  feveral  Things  which  he  knew  not  in  this  State, 
whereof  the  Day  of  Judgment  was  one.    Befidcs,  our  Saviour  would  in- 
flru<5t  his  Difciples,  that  they   fhould  not  be  concerned  about  the  Know- 
ledge of  this  Day  :  For,  fince  the  Son  knew  not  the  fame,  then  fhould 
they  nor  none  elfe,   have   any  Hinderance  thereby   in   the  Caufe  of  their 
Salvation  -,  but  they   fhould  endeavour   to   prepare  themfelvcs  for   that 
Day,    according  to. 

Second,  His  Admonition  to  a  worthy  Preparation,  faying,  take  ye 
Heed,  watch  andpray,  for  ye  know  not  when  the  Time  is.  Our  Saviour 
admonifhed  us  in  thefe  Words  to  three  Things  -,  Firfi,  To  Carefulnefs  j 
Second,  To  Watchfulnefs  -,  and.  Third,  To  Prayers. 

ifi.  To  Carefulnefs,  When  we  do  admonifh  any  one  to  Carefulnefs, 
we  always  fay,  take  Heed.  We  obferve  this  very  carefully  in  all  worldly 
Things,  much  more  ought  we  to  obferve  it  in  the  Things  which  con- 
cerns our  eternal  Welfare.    We  muft  therefore 

Look 


Of  the    DAY    of  J  U  D  G  M  E  N  T.  273 


I 

12. 


Look  upwards  to  God,   whofe  Eyes  are   upon  the  Ways  of  Man ^  tmd  Jobxxxlv.z 
feeth  all  his  going,  and  live  therefore  in  daily  Repentance,  working  out  your  ^^*^- 
own  Salvation^  in  Fear  and  Trembling.  The  Door  of  God's  Grace  (lands 
open  in  this   Life,  but  the  fame  will  be  (hut  up   at  the   laft  Day  j  and 
Woe  then  to  the  Ungodly.     "We  muft, 

Look  downwards  :  There  confidering  the  many  Souls  who  lay  damned 
in  the  eternal  Torments  of  Hell,  on  Account  of  Sin  and  Wickednefs 
committed  in  their  Life  Time  ;  and  therefore  take  Heed  that  we  become 
not  Partakers  of  their  Crime,  and  alfo  of  the  fame  Punilhment.  Wc 
muft 

Look  before  us.  The  Way  to  eternal  Life  is  narrow,  therefore  we  mu(t 
walk  circumfpe<5ledly  in  the.  fame,  like  one  walking  over  the  Sea  upon  a 
fmall  Plank  is  always  careful  of  every  Step  he  takes.      We  muft. 

Look  about  us,  confidering  the  corrupt  and  deceitful  World  we  live  in, 
and  how  foon  we  may  be  deceived,  and  brought  aftray,  like  they  who 
travel  in  dangerous  Places  among  Robbers,  and  are  always  on  their 
Guard  that  nothing  (hall  befal  them.      We  muft, 

Look  behind  us,  not  as  Lott^^  Wife,  nor  as  they  who  have  laid  the 
Hands  upon  the  Plough,  and  look  behind  •,  but  as  the  Wife,  who  confider 
rightly  what  may  bcfal  them  hereafter.  He  alfo  who  takes  Heed  will 
ftrive  after, 

id^  Watchfulnefs.  Watch.  This  Watchfulnefs  comprehends  as  follows. 

i'/r/?.  The  continual  Remembrance  and  Expeflation  of  the  Judgment 
to  come.  Our  Saviour  ufeth  in  regard  to  this,  a  Comparifon,  faying.  Let  Lukexii.  jj, 
•^our  Loyns  be  girded  about.,  and  your  Lights  burning.,  and  ye  yourfelves  like  3^- 
unto  Men  that  wait  for  their  Lord,  when  he  will  return  from  the  Weddings 
that.,  when  he  comet h  and  hiocketh^  they  may  open  unto  him  immediately. 

Second^   A  worthy  Preparation.   He  who  fleepeth  feeth  no  Danger,  and 
is  therefore  not  afraid  ;  but  he  who  waketh  feeth  all  Dangers,  and  is  fore 
afraid,  left  he   fhould  perifh  in  the  Peril  ;   Wherefore,   fays   Solomon.,   A  Prov.xvii.12 
prudent  Man  forejeeth  the  EviL  and  hideth  himfelf,  but  the  Simple  pafs 
on  and  are punifhed. 

Third.,  Sobriety  and  Temperance,  Gluttony  and  Drunkennefs  will  be 
in  great  Vogue  towards  the  latter  End  of  the  World,  like  as  it  was  in  the 
Days  before  the  Flood.  The  Apoftle  ^t.  Paul  admonifheth  therefore. 
Let  us  not  fleep  as  do  others,  but  let  us  watch  and  be  Jober  :  For  they  that  iTlief.  v.6  7 
Jleep,  fleep  in  the  Night,  and  they  that  be  drunken,  are  drunken  in  the 
Night.  Our  Saviour  compareth  the  laft  Day  to  a  Snare  ;  fliould  we  then 
not  live  in  Sobritty  and  Temperance  ?  As  a  Fowler  fettcth  his  Snares  out 
to  catch  Birds,  alfo  Satan  fetteth  out  his  Snares  to  catch  Souls  ;  and  they 
who  light  and  delight  in  his  Snares  are  eternally  loft. 

Four,  Deligence  in  the  lawful  Calling.    He  who  fleepeth  doth  nothing. 
The  Apoftle  therefore   admonifhes.   Watch   thou   in  all  Things,  endure  zTim.  iv.^. 
Jffiiciions,  do  the  Work,    and  make  full  Proof  of  thy  Mimfiry.  But  fince 

3  D  2  ic 


^74  Of  the    D  AY    of   JUDGMENT. 

itis  not  in  our  own  Power  to  take  Heed,  and  watcli  as  carefully  as  we 
oiighc  to  do,  therefore  we  Ihould  implore  the  Mercy  and  Grace  of 
God,  with 

Thirdly,  Prayers.  Pray^  Prayers  make  us  watchful,  and  Watchfulnefs 

Mat.xxvi.41  encourages  our  Prayers;  l  hey  are  therefore  placed  together,  zvalch  and 
pray.     And  that  none   fhould  think  that  this  Admonition  concerns  him 

Maxkxiii.37  not,  therefore  our  Saviour  fays  in  the  laft  Part  of  the  Chapter,  What  I 
fay  unto  you,  I  Jay  unto  all,  watch.  Our  Saviour  hereby  fhews,  that, 
altho'  they  fhould  not  all  live  at  his  coming  to  Judgment,  they  fhould 
not  be  excluded  therefrom,  but  they  Ihould  all  be  judged  according  as 
they  were  tound. 

The  Apoftle  St.  Paul  learns  and  convinces  us  in  the  Words  of  our 
Text,  how  highly  needful  itis  to  be  careful  and  watch  for  the  coming  of 
our  Lord  Jefus  Chrift  to  Judgment,  either  by  Death,  or  by  the  laft  Day, 
faying,  We  tnuji  all  appear  before  the  Judgment  Seat  ofChrifi,  that  every 
one  may  receive  the  Things  done  in  his  Body,  according  to  that  he  hath  done, 
whether  it  be  good  or  bad.  We  will,  according  to  thefe  Words,  treat 
here  of  the  follov^ing  Parts. 

First,  Of  the  Judgment  and  the  Judge. 
Second,  Of  the  Caufes  and  ObjeSfs. 
Third,  Of  the  Procefs. 

Explanation  of  the   Text. 
I.  Part  of  the  Judgment  and  Judge. 

This  Article  of  the  Day  of  Judgment,  is  as  incredible  and  intelligible 
for  human  Reafon,  as  the  Article  of  the  general  Refurreftion  -,  wherefore 
2  Pet.  ii.  4.  ^'^^^y  Sccfferj  walking  after  their  own  Lujls,  fay.  Where  is  the  Promife 
of  his  coming  ?  For  fine e  the  Fathers  fell  ajleep,  all  Things  continue  as  they 
were  from  the  Beginning  of  the  Creation.  But  that  the  D.iy  of  Judgment 
will  certainly  come,  we  may  prove  by  the  following. 

\fi.  Of  the  Holy  Scripture,  both  Old  and  New  Teftam.ent. 

In  the  Old  Teftament.   Enochs  the  feventh  Man  from  Adam,  did  pro- 

Judc  14.       phefy  of  this  Day,  faying,   Behold   the  Lord  cometh  with    Ten  Thoufands 

of  his  Saints,  to  execute  Judgment  upon  all.      Abraham  willing   to  move 

Gen.xvii:.2;  God  to  CompafTion  over  Sodcm,  laid.  Shall  not  the   Judge  of  all  the 

Earth  do  right  ?  The  royal  Pfalmift  fpeaketh   alfo  of  the  Day  of  Judg- 

Pfal.ix.  7,8.  jy^enf^   q'he  Lord  hath  prepared   his  Throne  for  Judgment,    and   he  fhall 

pr  1  judge  the  World  in  Right  coufnefs.     And  in  another  Place,   Our  God  fhall 

■  3'  4-  come,  and  fhall  not  keep  Silence.    A  Fire  fhall  devour  before  him,  and  it 

Jhall  be  very  iempeftuous  round  about  him.    He  fhall  call   to  the  Heavens 

from  above,  and  to  the  Earth,  that  he  may  judge  his  People. 

In  the  New  Teftament  we  have  many  Texts  whereby  this  Article  may 
be  proved.  It  is   the  Promife  of  our  bkfTed  Lord  and  Saviour,  in  the 

Conclufion 


Of  the    DAY    0/  J  U  D  G  M  E  N  T.  27^ 

ConclLifion  of  the  evangelical  Writings  ;  He  which  tejlifieih  thefe  things,  Rev.xxii.20. 
faith ^  furely  I  come  quickly^   Amen. 

2<^,  Of  particular  JiidgiTiencs.  the  Angels  who  finned^  were  caji  down  ^^'^^' ^^- i^- 
to  Hell^  and  delivered  unto  Chains  of  Darknefs,  The  firft  World  was 
deftroyed  by  Water  ;  Sodom,  with  Fire  and  Brimftone  from  Heaven.. 
Cain  with  a  Curfe  ;  Er  and  Onan  with  fudden  Death  •,  Core  and  his  Com- 
pany, with  finking  in  the  Earth  ;  The  Egyptians  with  Ten  horrible 
Plagues  ;  and  the  Cananites  with  Deftruction.  Thtfe  and  many  more 
Examples  convince  us,  that  there  fhali  be  a  Day  wherein  God  fhall  keep 
Judgment. 

3^,  Of  worldly  Judgment.    God  hath  ordained  Right  and  Judgment"  i* 

upon  Earth;  and  commanded,  that  they  who  are  to  judge,  fhould  be 
careful  and  judge  rightly.  Therefore,  we  may  conclude,  that  there  will 
come  a  Day  when  every  one  fhall  be  called  to  an  Account,  and  receive 
according  as  he  has  done,  whether  it  be  good  or  bad-,  Horril^ly  andSaip.yi.  ^, 
fpeedilyjhall  he  come  upon  the  Mini flers  of  his  Kingdom  who  have  not  judged 
aright  -,  for  a  JJjarp  Judgment  (hall  be  to  them  that  be  in  high  Places. 

/^th^  Of  the  Sight  ol"  the  Prophet  Daniel^  which  is  alfo  defcribed  :  the  ^ 
thrines  were  caji  dovm^  and  the  Ancient  of  Days  did  fet,  whofe  Garment        '      ' 
was  white  as  Snow,  and  the  Hair  of  his  Head  hke  pure  Wool.    His  throne  j^^^  ^-  j^ 
was  like  the  fiery  Flame,  and  his  Wheels  as  burning  Fire.   A  fiery  Stream 
iffued  and  came  forth  from  before  him  :  thoufands  thoufands  miniftred  un-  Dan.  vii.  13. 
to  him,  and  ten  thou f and    times  ten    thoufand  flood  before  him.   Ihe 
Judgment  was  fet,  and  the  Books  were  opened.   1  Jaw  in  the  Night  Vifions, 
and  behold  the  Son  of  Man  came  with  the  Clouds   of  Heaven,  and  came  to    '"•^""  '+* 
the  Ancient  of  Days,  and   they  brought  him  near  before  him  :  And  there 
was  given  him  Dominion  and  Glory,  and  a  Kingdom,  that  People,  Nations 
and  Languages  fid  ould  fcrvc  him.   His  Dominion  is  an  everlafting  Dominion., 
which  ff J  all  not  pfs  away,   and  his   Kingdom  that  which  fj  all  not   be   de- 
firoyed.     This  Vifion  is    a  Type  to  Chrift's  Afcenfion   and  coming  to  - 
Judgment, 

Fifth,  Of  the  Juftice  of  God.  They  who  will  not  believe  the  tad  Day,  . 
make  God  a  blind,  wicked,  unjuft,  unmerciful,  and  falfe  God.  Blind, 
as  if  he  did  not  fee  nor  care  how  it  goes  in  the  World  •,  neither  took  No- 
tice nor  was  concerned  about  Men's  Adions.  Wicked,  as  if  he  was 
pleafed  with  the  Wickcdncfs  of  the  World,  fince  he  punifhes  them  not 
in  this  World.  Unjuft,  fince  he  rewardeth  not  always  his  faithful  Ser- 
vants here  in  Time  ;  for  we  fee  many  of  the  Wicked  often  profper ;  and 
on  the  contrary,  many  of  the  Pious  fufFer.  Unmerciful,  as  if  he  delighted 
in  the  Evil  that  befalls  the  Godly,  and  the  Good  that  befalU  the 
Ungodly.  Falle,  as  if  he  had  revealed  to  us  a  Day  of  Judgment,  which 
would  not  come.  Away  with  fuch  blafphemous  Thoughts,  being  alone 
the  Inftigations  of  Satan,  in  order  to  bring  us  to  Security  in  bin.  On  x.\\q. 
Gont.ary,  we  believe  and  confide  in  with  our  Hearts,  what  we  confefs 

with 


±jt  0/  //^^    D  A  Y    ef  J  U  D  G  M  E  N  T. 

with  our  Mouths  in  our  Apoftolical  Creed,  That  our  Lord  Jefus  Chrifl 
fhall  come  to  judge  the  Quick  and  the  Dead. 

Let  us  now  place   our   Eyes  and  Thoughts  upon  the  Judge,  who  is 
Jefus  Chrift.   We  muft  all  appear  before  the  Judgment  SeatofChriJi.  Jefus 
Chrift,  the  Son  of  God  and  Man,  fhall  be  our  Judge  in  his  human   Na- 
Tohn  V.  27.  ture,  that  he  may  be  feen  by  all  •,  for  the  Father  hath  given    him  Jutho- 
■rity  to  Judgment^  becaufe  he  is  the  Son  of  Man.     He  fliall   be  our  Judge 
according  to  both  Natures,  for  to  keep  Judgment  belongeth  to  his  royal 
Mat.xxv,34.  Qfj^^g  .  wherefore  he  is  called  a  King  by  the  Evangelift  Matthew^  in  the 
a  .xxv,4  •  £)(.f(.j.-,pt;-,Qj^  ot  the  Judgment,  when  he  fliall  appear  in  his  godly  and  ma- 
m  geftick  Glory,  and  his  Face  fhall  fhine  brighter   than   the  Sun.      If   his 

Face  fhin'd  on  Mount  Ihabor  as  the  Sun,  and  his  Raiment  as  white  as 
the  Light,    in  the  State  of  his  Humiliation,   much  brighter  will  the  fanjc 
fhine  in  the  State  of  Exaltation  when  he  will    come   to  Judgment.      His 
2Thef.  ii.  8.  coming  to  Judgment  is  therefore  called,    The  Righteoufnefs  of  his  coming. 
Tit.  ii.  13.    The  glorious  appearing  of  the  great  God.  A  Revelation  from  Hea^jen  with 
zThef.  i.  7- ^/j  mighty  Angels,     He  fhall  come  forth  in    his  Glory ^  which  no  Angel 
Mat"^''i  27  "^^^  Creature  has  had  in  common  with  him.   He  fhall  come  in  the  Glory  of 
John  i.  14.    his  Father^  the  Glory  as  of  the  only  begotten  of  the  Father.,  which  he  had 
John  xvii.  5.  with  the  Father  before  the  World  was.   This  mageftick  Glory  fhall  appear 
at  the  Day  of  Judgment,  both  inward  and  outward. 

The  Majefty  and  Glory  of  the  Judge  fhali  appear  inward  in  Wifdom, 
Omnifcience,  Juftice,  Power,  and  Omniprefence.    In  Wifdom  ;  Solomon 
is  mightly  recommended  in  the  holy  Records  on  Account  of  his  Wifdom-, 
Col.  ii.  3.      but  this  Judge  is  all  W^ifdom  himlelf,  in  whom  are  held  all  the  Treafures 
I  Cor.  IV.  5.  Qj-  pf/jj(iQfjj  ^^j  Knowledge.,  and  will  therefore  bring  to  Light  the  hidden 
Things  of  Darknefs.^  and  will  make  manifefi  the  Counfels  of  the  Heart.   In 
Omnifcience.:    If  he    knew    in   the  State  of   his  Mumiiliation   even    the 
Thoughts  of  Men,   much    more    will  he  know  every  Thing  at  the    laft 
Heb  iv   n  ^^y  •*   ^'^^  all  Things  are   naked  and  opened  unto  the  Eyes  of  him  with 
T,         ■•       whom  we  have  to  do.    In  Tuftice  :  He  fhall  iudgc  the  whole  W^orld  with- 
""  out  Fxceptionof    Perfons,  and  fliall  give   every   Man   according  as  his 
Work  fhall  be.     In    Power  :   Kings,    Princes,  and  all  the   Mighty,  Ihall 
humble  themielves  before  this  glorious    Monarch,  and  acknowledge  his 
Superiority  in  the  Power  of  his  Glory  :  Yea  all  Nations  fhall  appear  be- 
'Mat.xxv.-2.  fore  the  Judgment  Seat  of  Chrifl,  v^ho  fJoall  feparate  them  one  from  ano- 
ther., as  a  Shepherd  divide th  his  Sheep  from  the  Goats.   And  he  fhall  fet  the 
Mat.xxv.33.  Sheep  on  his  flight  Hand,  hut  the  Geats  on  the  Left.     Then  fhall  the  King 
fay  unto  them  on  his  Right  Hand.,  come  ye  bleffed  of  my  Father.,  inherit  the 
Mat. XXV. 34.  Kingdom  prepared  for  you  from  the  Foundation  of  the  World.   Then  f}j all 
he  fay  nlfo   unto  them  on  his  Left  Hand.,  depart  from  me  ye  curjed,  into 
^^'^^'^'^°'  everlajiing  Fire,  prepared  for  the  Devil  and  his  Angels.  In  Omniprcfcnce: 
The    Brightnefs    of  his  glorious    coming    fhall    be   vifible    to   all,     fo 
JRev.  i.  7.     that  every  Eye,  on  what  Place  foever,  fhall  fee  him  j  though  with  this 

difference, 


0/   //^^   DA  Y    o/  JUDGMENT.  277 

difference,  the  Faithful   fhall  be  rejoiced,  but  the  Ungodly  fliall  be  fore 

afraid,  and  none  fhall  be  able  to  hide  chemfelves,   crcfcape  his  Judgment. 

For  though  they  dig  into  HelU   thence  jh all  mine  Hand  take  them  ;  though  ^"^°*  *^-  *• 

they  climb  up  to  Heaven,    thence  will  I  bring  tt^em  down  :   And  though 

the\  hide  them/elves  from  my  Sight  in  the  Bottom  of  the  Sea,  thence  will  I 

command  the  Serpent,  and  he  fhall  bite  them,  faith  the  Lord  by  the  Prophet 

Amos. 

The  Majefty  and  Glory  of  the  Judge  fhould   appear  outwards  in  the 
following. 

Firfl,  In  the  Multitude  of  Angels  and  heavenly  Hofts.    All  the  holy 
Angels  lliall  follow  him,   Thoufand  Thoufands   fhall  minifler   unto  him, 
and  Ten  Thoufand  Times  Ten  Thoufand  fhall    ftand  before    him,  and 
minifler   asServan.s  unto  him,  fitting  as  Judge  upon  his  glorious  Throne 
in  the  Clouds,  and  their  Office  fhall  confift  in  blowing  in  the  Trumpets  : 
For  he  fhall  fend  his  Angels  with  a  great  Sound  of  a  Trumpet.   Trumpets  Mat.xxivr.51 
"were  ufed  in  old  Time  in  War  to  call  the  AfTembly  and  the  Warriors  ^""^b. x. 2. 
together  ;  We  fhall  all  be  called  together  at  the  lafl  Day  by   the  Sound 
of  the  Trumper,  to  appear  before  the  Judgment  Seat  of  Ckrifi,  who  fhall  1C0r.xv.2c., 
put  all  his  Enemies  under  his  Feet.     The  Walls  of  Jericho  fell  down   by 
the  Sounding  of   the  Trumpet,    in   the  Time  of  Jofhua,  alfo   fhall  the 
Frame  of  the  whole  Univerfe  fall  down  by  the  Sounding  of  the  Trumpet 
at  the  coming  ot  Chrifl   to  Judgment  :   The  Sounding  of  the  Trumpet 
by  the  Jews  in    the  Jubile,  was  not  alone  a  Type    to    the  Propagation 
of  Chrill's  Gofpel  over  the  whole  World,  but  alio  to  the  Day  of  Judgr 
ment,  when  God  fhall  judge  the  Secrets  of  Men  by  Jefus  Chrifl  according  Rom.  ii.  16, 
ia  the  Gofpel.  The  Office  of  the  Angels  fhall  confift  alfo  \u  gathering  to-  Mat.xxiv.31 
gether  the  Ele£l  from  the  four  Winds,   from   one  end  of  Heaven    to  the  Mat.xn1.40, , 
other,  znd\v\  gathering  together  all  Things  that  of  end,  and  themwhtchdo'^^' 
Iniquity,  and  caft  them  into  a  Furnace  of  Fire.     The  Majefty  and  Glory 
of  the  Judge  fhall  appear. 

Secondly,  In   the  Magnificence  and  Excellency  of  his  Judgment  Seat; 
Worldly  Kings  and  Magiftratcs  have  their  Thrones  and  Tribunals.  King  iKingsx.18. 
Solomon  made  a  great  Throne  of  Ivory,  and  overlaid  it  with  thebefl  Gold. 
Chrift  fhall  alfo  have  his  Throne,  which  fhaJl  be  partly  vifible,  and  partly 
invifible.   1  he  invifible  Throne  of  Chrift  fhall  be  the  Right  Hand  of  God's  Heb.  i.  «. 
Majefly  and  Glory  :   The  vifible  Throne   of  Chrift  fhall  htthe  Clouds  ;  Lukexxi.27. 
thefe  Clouds  fhall  fhine  clear  for  the    godly,  but  dark  for  the   ungodly, 
hke  the  Pillar  of  Clouds  in  the  Time  of  Mofes,  between  the  Camp  of  the  Exod.xiv.20 
Egyptians,  and  the  Camp  of  Ifrael,  it  was  dark  to  ih^  Egyptians,  but  light 
to  the  Children  of  Ifrael.    Chrift  fhall  alfo  blot   out   on   the  laft  Day  the  ^^^-  ^^i^.  22. 
TranfgrefTions  of  the  Faithful  as  a  Cloud,  but  the  TranfgrefTions  of  the 
Ungodly  fliall  be  as  a  thick  Cloud  unto  them,  for  that  Day  fhall  be  unto 
them  a  Day  of  fVrath;  a  Bay  of  Trouble  and  Difirefs,  a  Day  of  IVafinefs  Zt\  \  i 

and 


678  0/  ^^^    D  A  Y    c/   J  U  D  G  M  E  N  T. 

and  Befolation^  a  Bay  of  Darknefs  and  Gloominefs,  a  Bay  of  Clouds  and 
thick  Barknefs.     The  Majefty  and  Glory  fhall  appear, 

thirdly.  Of  the  Magnificence  of  his  fellow  Judges.  Worldly  Magi- 
ftrates  have  their  fellow  Judges,  who  confent  with  them  in  the  Judgment  ; 
Chrift    fliall   alio  have  his  fellow  Judges,   who  fhall   be  the  Apoltles  and 

Mat.xix.28.  the  Saints  :  Chrift  faith  himfelf  to  the  Apoflles,  Te  aljo  Jhall  fil  upon 
twelve  'Thrones,  judging  the  twelve  Tribes  of  Ifrael :  That  is,  that  they 
by  their  Examples  and  Teftimonyfhould  confirm  the  Judgment  ofChrifl, 
to  be  conformable  to  thcGofpel  preached  by  them.   The  Apoflle  St.  Paul 

I  Cor.  vi.  2.  ^^ith  of  the  Saints,  Bo  ye  not  know  that  the  Saints  fhall  judge  the  World  ? 
How  ?  They  fliall  be  Evidences  againfl  them,  and  hear  the  pronouncing 

Sap.  V.  I.  of  the  Sentence,  Then  foall  the  righteous  Man  fland  in  great  Boldnefs,  before 
the  Face  of  fuch  as  have  ajfli[led  him.     They  fhall  confent  in  the  Judg- 

Rev  xlv  I  2  "^^f^^5  ^"^^  ^^y-t  ^llehijah.  Salvation,  and  Glory  and  Honour  and  Power, 
unto  the  Lord  our  God  :  For  true  and  right  are  his  Judgments.  They  fhall 
fhew  unto  the  Ungodly  their  Faith  and  Repentance,   which  they  ought  to 

Mat.  xii.  41.  have  followed:  Wherefore  Chrifl  faith,  That  the  Men  oi  Nineveh 
fhall  rife  in  Judgment  with  the  Jews,  and  condemn  them,  becaufe  they 
repented  at  the  preaching  of  Jonah,  but  the  Jews  would  not  repent  by 
the  preaching  of  Chrift  himfelf  ;  thc-y  fnall  alfo  teflify  of  the  good  Adions 
of  the  Faithful.  We  muft  therefore  apprehend  the  Words  of  our  Saviour 
in  this  meaning,  when  he  faith  by  St.  Luke,  Make  toycurfelves  Friendi  of 
the  Mammon  of  Unrighteoufnefs  ;  that,  when  ye  fail,  they  may  receive  you 
into  everlafting  Habitations. 

This  coming  of  Cluift  to  Judgment  fliall    be   quick  and  unexpected  ; 
therefore  is    the  fame  compared,   by  Lightning  that  hghteneth  out  of  one 
exvii.  4  p^yf  under  Heaven,  and  fJoineth  unto  the  other  Part  under  Heaven  •,   Light- 
ning maketh  fuch  Liglit  thit  we  can  fee  thereby.   When  Chrift  cometh  to 
C      iv       Judgment,  he  will  make  manifeji  the  Counfels  of  the  tieart.     Lightnii^g 
terrifies  Men   and  Beads  :   The  unexpeded    coming  of  Chrift    Ihall   be 

_-  .  dreadful:  for,  then  fhall  all  the  Tribes  vf  the  Earth  mourn.  Lis:htnirisr 
breaketh  forth  out  of  the  Clouds  •,  Chrift  fhall  appear  in  the  Clouds  at 
the  Day  of  Judgment  ;  Lightning  is  of  a  fiiort  Duration  ;  the  coming 
of  Chrift  to  Judgment,  the  Judgment,  and  the  Execution  thereof  fliali 
foon  be  executed  and  finiflicd,  and  the  AVorld  come  to  an  End,  The 
coming  of  Chrift    to  Judgment  is  alfo  compared  by  a  Thief :  We  muft 

Mat.xx1v.43  j^Qj.  ]qqI.  jp,  this  Comparifon  the  Perfon  or  Adion  of  the  Thief,  in  Regard 
to  the  Perfon  or  Adion  of  Chrift  •,  No,  for  there  is  great  Dift^erence  be- 
,twecn  a  Thief,  and  coming  as  a  Thief;  but  we  muft  behold  the  Time 
of  thecom/mg  of  a  Thief,  which  is  always  unexpcded.  7  he  Thief  cometh 
v/hcn  he  is  leaft  expedted  -,  The  coming  of  Chrift  to  Judgment  fliall  be 
whenheisleaft  expeded  :  The  Thief  icealeth  all  he  can  get,  and  always 
thebeft  •,  the  unexpeded  coming  of  the  laft  Day  will  deprive  many  from 
a  Fart  in  the  Kingdom  of  Heaven.  If  the  good  Man  knev/  in  what  Watch 

the 


Of  the   DAY   of  JUDGMENT.  279 

the  Thief  would  come,  he  would  watch,  and  not  fuffer  his  Houfe  to  be 
broke  open  :  If  we  knew  the  Hour  of  Chrill's  coming  to  Judgment,  we 
would  certainly  watch,  and  be  prepared  •,  but,  fmce  it  is  uncertain,  there- 
fore is  it  bed  that  we  take  heed,  watch,  and  pray,  Wc  are  caretul  about 
worldly  Things,  and  can  always  be  watchiul  about  them,  how  much 
more  ought  we  to  be  on  our  Guard,  and  be  careful  for  the  heavenly 
Things,  fince  the  eternal  Welfare  of  our  immortal  Souls  depends  thereon.' 
The  coming  of  Chrilt  is  likewife  compared  by  a  Snare  ;  the  Bird  flceth 
about  from  oneL.imb  to  another,  in  ths  mean  while  the  Fowler  fetteth  his 
Snares  and  fpreadeth  Grains  about  and  under  the  Snare,  but  the  Bird 
coming  to  feed  thereon,  is  catch'd  in  the  Snare  and  captivated  ;  They 
who  are  overtaken  by  the  laft  Day  fhall  not  efc.ipe  -,  but  they  who  are 
written  among  the  Living  fliall  be  faved  to  eterna-l  Happinefs.  We  will 
now  treat  of, 

II.  The  Caufes  and  Objefls. 
The  Caufes  which  fhall  be  brought  forth  before  this  dreadful  Tribunal, :- 
are   either  concerning  the  Perfons,  or   the  Caufe  in  themfelves.      The 
Perfons  are, 

Firjl^  The  wicked  Angels.  St.  Paid  faith  therefore,  know  ye  not^  that  i  Cor.  vi,  3; 
we  fio  all  judge  Angels.     The  Devils  were  condemned  as  foon  as  they  fell, 
and  were  referved  in  ev er I afiing  Chains  under  Darknefs  unto  the  Judgment  ]^^'^^ - 
of  the  great  Day  \  though  they  are  not  fo  clofe  kept   in  Hell,  but  they' 
can  go  about  in  the  World  :   but  at  this  Day  of  Judgment  they  fhall  be 
caft  out  into  everlafling  Fire,  prepared  for  them  and  their  Angels,  Then  ^^^  ^^^      • 
jhall   the  Devil  be  caft  into  the  hake  of  Fire  and  Brimfione.,  and  jh  all  be  Rev.  xx.io'. 
tormented  Day  and  Night  for  ever  and  ever.    And  then  fhall  the  Children 
of  God  rejoice  over  the  juft  Judgment  of  God,  that  their  Acculer  and 
Tempter  is  condemned  and  rewarded  for  his  Wickednefs. 

Secondly^  The  Antichrift,  otherways  called  in  the  holy  Records,  the 
Beafl  with  the  falfe  Prophet  :  Of  whom  St.  John  the  Divine  faith,  ^/^-^  Rev.xix.  20. 
the  Beaft  was  taken,  and  with  him  the  falfe  Prophets  that  wrought 
Miracles  before  him,  with  which  he  deceived  them  that  had  received  the 
Mark  of  the  Beaft,  and  them  that  zvorfhipped  his  Image,  ^hefe  both 
were  caft  alive  into  a  Lake  of  Fire  burning  with  Brimftone. 

'Thi-rdly,  All  Men.  We  muft  all  appear.  The  word  All  comprehends  both 
the  Qiiick  and  the  Dead  :.  By  the  Quick  muft  be  underftood,  them  who 
Ihall  be  alive  at  the  coming  of  Chrifl,  and  (hall  be  changed  in  a  twinkling 
of  an  Eye  :  By  the  Dead  mufl:  be  underflood  all  them  who  are  dead  from 
the  Beginning  of  the  World  unto  this  great  Day.  This  Word  All  compre- 
hends both  Juft  and  Unjuft,  though  with  this  Difference,  that  the  Sins 
and  Trangreffions  of  the  Faithful  fhall  not  be  made  manifefl:  ;  fince  God  ^'^^-  xliii.25. 
hath  promifed.  That  he  hath  blotted  out  their  ^ranfgrtffions,  and  will  not  M1ch.vii.19. 
remember  their  Sins  ;  but  will  caft  them  into  the  Depth  of  the  Sea  ;  and 
becaufeChirftisb:come  their  Propitiations.  Befides,  we  fee  in  t!ie  Difcrip- 

^  E  tioa 


2Bo  Of  the    DAY    c/  JUDGMEN  T. 

tion  of  the  Day  of  Judgment  by  St.  Matthew^  that  there  will  be  mention 
made  of  the  good  Works  done  by  the  Faithful  alone,  and  not  of  their 
Tranfgreflions.  The  Faithful  will  thereby  have  Boldnefs  in  the  Day  of 
Judgment,  and  not  be  afraid. 

The  Caufes  in  themfelves,  which  fhall  >e  brought  forth,  fhall  be 
Men's  Belief  or  Unbelief,   A6lions,  Words, 'and  Thoughts. 

ijl^  Their  Belief  or  Unbelief.  Chrifl:  judgeth  in  his  Word,  every  ones 
.  Faith  or  Unbelief,  faying.  He  that  believeth  on  the  Son,  hath  everlajling 
Jo  n  111.  3  .  j^.jr^  ^^  ^^j  ^^  ^^^^  believeth  not  the  Son,  jhall  not  fee  Life,  but  the  Wrath 
of  God  abideth  on  him.  But  on  the  lafl  Day  he  will  make  manifeft,  who 
hath  believed  or  not.  And  fince  none  can  fee  Faith  in  this  World,  except 
as  far  as  we  can  fuppofe  or  conclude  of  Men's  Adions,  therefore  (hall 
the  Judgment  be  pronounced, 

2dly.  Over  their  Adions.  Every  one  fhall  receive  the  Things  done  in 
his  Body,  according  to  what  he  hath  done,  whether  it  be  good  or  bad. 
Then  (hall  the  good  Works  which  the  Faithful  have  done  in  fecret  be 
made  manifeft,  and  they  will  be  rewarded  according  -,  and  the  Evil 
which  the  Ungodly  have  committed  in  this  World  Ihiall  be  made  manifeft, 
and  they  will  be  puniflied  accordingly,  in  outer  Darknefs,  where  fjall  be 
a  .XXV,  30.  ^^gpjjjg  and  gnapoing  of  Teeth. 

T  jg  J  ^  '2,d'y,  Their  Words.  Behold  the  Lord  cometh  to  execute  Judgment  upon 

all,  and  to  convince  all  that  are  ungodly  among  them,  of  all  their  ungodly 

Deeds,  and  of  all  their  hard  Speeches,  which  ungodly  Sinners  have  fpoken 

M     xii  36  ^S^^^ft  ^^^^^'    Our  Saviour  faith,   I  fay  unto  you,    that  every  idle  Word, 

'  that  Men  fmll  fpeak^  they  fhall  give  Account   thereof  in    the   Day  of 

Judgment. 

^thly.  Their  Thoughts.  Inquifition  fhall  be  made  into  theCounfels  of  the 
Sap.  i.  9.  Ungodly,  a^d  the  Sound  of  his  Words  pall  come  unto  the  Lord,  for  the 
Manifefiation  of  his  Wickednefs.  The  Lord  cometh,  and  will  bring  to 
I  Cor.  IV.  5.  i^^j^^  ^^^  hidden  Things  of  Darknefs,  and  will  make  manifeft  the  Counjels 
of  the  Hearts.  God  Jhall  bring  every  Work  into  Judgment,  with  every 
fecret  Thing,  whether  it  be  Good,  or  whether  it  be  Lvil.  We  are  now 
to  treat  of, 

III.  The  Procefs. 
It  is  dreadful  to  behold  a  Criminal  brought  to  his  Trial  ;  how  the 
Court  is  opened,  the  Judge  and  his  fellow  Judges  take  their  Seats  -,  the 
Criminal  is  brought  before  the  Bar  and  is  accufed,  whereon  he  becometh 
afhamed  and  terrified,  and  confefTech  his  Crime,  whereon  Judgment  is 
pronounced  on  him,  and  he  is  delivered  over  to  tlie  common  Execu- 
tioner, who  wili  deprive  him  of  his  Life  :  much  more  horrible  will  the 
laft  Day  be,  when  the  fharpeft  Judgment  fliall  be  kept,  and  Juftice  will 
be  exercifed  without  Mercy.  The  Severity  of  this  Judgment  will  confift 
in  the  following. 

Fir/,- 


Of  the   DAY    of  JUDGMENT.  281 

Tirft^  In  the  Citation  of  every  one  to  appear  in  their  own  Perfon. 
We  may  fend  in  this  World  another  for  us,  when  we  are  fummoned  to 
appear  in  Court  •,  but  at  the  laft  Day  every  one  fhall  appear  in  their 
Perfon,  and  hear  thefe  Words,  Grce  an  Account  of  thy  Stewardjhip,  ,  ,  _.  ^ 
God  fummons  us  often  in  his  Long -Suffering  in  this  World  ;  firft  with  the 
threatening  of  the  Law  ;  then  with  CrofTcs  and  Afflidion,  and  dreadful 
Examples  of  others  ;  But  at  the  laft  Day  we  Hiall  be  fummoned  but 
once,  by  the  Sound  of  the  laft  Trumpet,  in  a  Moment,  in  the  twinkhng 
of  an  Eye,  the  Dead  (hall  come  forth,  and  they  which  are  alive  and 
remain,  fhall  be  caught  up  together  in  the  Clouds,  to  meet  the  Lord  in 
the  Air. 

Secondly^  In  the  gathering  of  all  before  his  Throne  of  Judgment  : 
Good  God  !  what  a  Multitude  will  there  be  -,  and  Adam  and  Eve  will 
wonder  mightily  over  the  Increafe  of  their  Pofterity. 

Thirdly^  In  the  Separation  of  this  Multitude  into  two  Heaps.  For  the 
Angels  fhall  feparate  the  Sheep  from  the  Goats,  the  Tares  from  the 
Wheat,  and  the  bad  Filh  from  the  good  Filh, 

Fourthly,  In  the  trying  of  the  Caufesby  worldly  Judges,  before  they  pafs 
their  Judgments,  they  hear  the  Parties  and  Evidences  :  The  Trial  at  the 
laft  Day  ihall  be  before  the  Judgment  aifo,  that  although  the  Judge  is 
the  all-knowing  God,  who  need  no  Inftrudion  nor  Evidences,  yet  fi nee 
he  hath  declared  to  keep  this  Judgment  publick.  He  will  make  manifeji 
the  Counjels  of  the  Hearts,  and  bring  to  light  the  hidden  Things  of  Dark- 
nefs ;  and  every  one  fliall,  through  a  particular  Effed  of  the  godly  Power, 
remember  their  own  Work,  and  accordingly  be  accufed  or  excufed  by 
their  Confcicnce  :  Then  fhall  the  Books  be  opened,  namely,  Dan.vii.  10. 

1 .  The  Book  of  Life,  wherein  the  Names  of  the  Faithful  are  written  : 

For  in   the  Day   of  Judgment  it  fhall  be  made  manifeft  unto  Men  and  Rev.  xx.  12. 
Angels,  whom   God  hath  eleded   from  Eternity,  iu  wit,  them  whofe 
Names  are  written  in  the  Book  of  Life,  through  a  living  Faith  in  Chrill 
Jefus  ;  and   on    the  contrary,  who    were   rejefted,  to  wit,  them  whofe 
Names  are  not  written  in  the  Book  of  Life  through  their  Unbelief, 

2.  The  Book  of  God's  Omnifcience  :  From  whofe  all-knowing  and  all-  Mat.  iii.  16. 
feeing  Eyes  nothing  is  hid  :  This  Book  fhall  be  opened,  and  the  Lord 

fhall  make  manifeft  all  what  has  been  hid  and  fecret  in  this  World. 

3.  The  Book  of  the  Holy  Scripture,  wherein  is  to  be  found  the  Words 

of  eternal  Life.  This  Book  fhall  be  opened  at  the  laft  Day,  when  God  iJ/^'^^'J^'  ^■' 
fhall  judge  the  Secrets  of  Men  by  Jefus  Chrift,  accordjng  to  the  GofpeL 
The  F'aithful  fhall  be  judged  according  to  the  Gofpel,  which  is  a  Preach- 
ing of  Chrift,  in  whom,  and  through  whom,  they  have  received  Remif- 
fion  of  their  Sins,  and  are  declared  righteous  in  the  Sight  of  God  :  The 
Ungodly  fiiall  be  judged  according  to  the  Gofpel  by  the  Law,  becaufe 
■they  have  not  obeyed  the  Gofpel  of  our  Lord  Jefus  Chrift.  The  Law 
according  to    which  they   fhall  be  ]\xd^tii\si\\\s,  curfed  be  he  that  per- 

formeth 


AXVU, 

26. 


282  Of  fhe    D  AY    cf   ]U  DGMENT, 

formeth  not  all  the  Words  of  this  Law  to  do  them.  The  Gentiles  who 
never  knew  the  Law  of  God,  fhall  be  judged  after  the  natural  Law  written 
in  their  Hearts,  as  St-  Paul  faith,  as  many  as  have  finned  without  the 
Law.,  JJoall  alfo  pgrijh  without  the  Law  :  And  as  many  as  have  finned  in 
the  Law.,  jhall  he  judged  by  the  Law. 

4.  The  Book  of  Confcience.  Confcience  is  a  Book  wherein  our  daii/ 
A6tions,  Words  and  Thoughts  are  written  ;  this  fhall  alfo  be  laid  open, 
and  all  our  Secrets  fhall  be  brought  to  light. 

5.  The  Book  of  Men's  own  Teftimony.  The  Faithful  commit  their 
charitable  Deeds  in  fecret,  thereby  fhunning  vain  Glory  -,  but  at  the  laft 
Day  the  Lord  will  praife  them,  and  they  who  have  received  Charity  and 
Good  from  them,  fhall  evidence  for  them. 

6.  The  Book  of  Satan's  Accufation  ;  It  is  hid  from  us  here  in  this 
World,  how  Satan  accufes  us  before  God  Day  and  Night,  wherefore 
the  Ungodly  are  not  afraid  of  him  ;  but  at  the  laft  Day  he  will  publickly 
accufe  us  before  God,  and  evidence  againft  us. 

7.  The  Book  of  God's  Juftice  ;  The  Juftice  of  God  is  in  this  World 

as  a  clofed  Book,  wherein  we  cannot  read,  tor  we  fee  the  wicked   prof- 

per,  and  the  good  ones  fuffer  often  times  :  But  at  the  laft  this  Book  fhaU 

Ifa.  iii.10,1 1  be  opened,  and  the  Righteous  jhall  eat  the  Fruit  of  their  Doings.,  and  the 

Wicked  fhall  receive  the  Reward  of  their  Hands. 

Fifthly^  In  the  pronouncing  of  the  Judgment,  firft  to  the  Godly,  and 

then  to  the  Ungodly. 

T  '     iii   "6        ^'   ^^^  Judgment  of  the  Faithful  is  grounded  upon  theGofpel.   lU 

'  ^^'  that  believeth  on  the  Son,  hath   everlafling  Life  :  To  whom   the  Judge 

Mat.xxv.34.  fhall  fay.  Come  ye  bleffed  of  my  Father  inherit  the  Kingdom  prepared  for  you 

from  the  Foundation  of  the  World. 
Johniii.  36.      2.   The  J-udgment  of  the  Ungodly  is  grounded  upon  the  Law.   Ht 
that  believeth  not  the  Son,  fhall  not  fee  Life,  but    the  Wrath  of  God 
'i^Ut.xxv.\i^i.abideth  on  him  j   To  them  the  Judge  fhall  fay,   Depart  from  me  ye  ciirjed 
into  everlafling  Fire  prepared  for  the  Devil  and  his  Angels. 
Hereupon  fhall  follow, 
Sixthly,  The  Execution  of  the  Judgment.     The  Ungodly   fhall   go 
into  everlafting  Fire  and  Torment,,  and  the  Godly  into   everlafting  Life 
Gal.  vi.  8.    and   Joy  :  Then  fhall  every  one  receive  the  Things   done   in   his    Body, 
according  to  what  he  hath  done,  whether  it  be  good  or  bad.   Then  fhall 
every  one  reap   according  to   what  he  hath  fowed  -,  the  Ungodly  fliall 
then  receive  the  Reward  of  Unrighteoufnefs,  and  the  Faithful  ftiall  receive 
the  Reward  of  everlafting  Salvation  for  ever  and  ever. 

Though  we  muft  not  imagine,  that  fince  every  one  fliall  receive 
according  to  that  he  hath  done,  therefore  our  Adions  muft  be  a  meri- 
torious Caufe  :  No,  for  the  Apoftle  faith  not,  that  every  one  fliall  receive 
for  that  he  hath  done,  but  according  to  that  he  hath  done  ;  that  is,  his 
Belief  or  Unbelief,  whereby  he  hath  done  the  Things ;  for  there  is  great 

Difterence 


Of  the    DAY    ^JUDGMENT. 


i%i 


Difference  between,  to  be  judged  according  to  our  A6lions,  and  to  receive 

Reward  for  our  Adions:  The  Lord  Jefus  Chrift  will  judge  us  at  the  laft 

Day  according  to  our  A6lions,  but  will  not  reward  us  for   our  Adions. 

Well,  faith  Chrift  by  St.  John  the  Divine,  Behold  I  come  quickly^  and  my  ^^v.  xxii.iz 

Rezvard  is  with  me,  to  give  to  every  Man  according  as  his  Work  jh all  he. 

Though  we  niuft  not  underftand  this  of  the  Reward  for  the  Actions,  but 

of  their  Circumftances,  how  they  are  comnnitted  either  through  Faith  or 

not  \  for   we   cannot   deierve  any  Thing   with    our  Adions,  as  Chrift 

inftruds  us  in  the  Parable  of  the  Labourers  in  the  Vineyard. 

Since  we  know,  and  believe,  xhdX  God  hath  appointed  a  Day,  intheA(X%x^\\.%\: 
which  he  will  judge  the  World  in  Right eoufnefs,  by  that  Man  whom  he 
hath  ordained  ;  and  the  coming  of  this  Day  is  uncertain  and  unknown  to 
us  ;  Let  us  then  live  in  daily  Repentance,  take  heed,  be  watchful  and 
pray,  that  we  may  be  prepared,  and  this  Day  may  be  a  Day  of  our 
eternal  Salvation. 

The  herd  he  merciful  unto  us,  and  grant  us  this,  for   the  Sake  of  our 
ilejfed  Saviour  Jefus  Chrift.     Amen* 


XXXVIII.    SERMON. 


224.  Of  the    END    of   the    WORLD. 

XXXVIII.     SERMON. 

O  F 

ne    END    of  the    WORLD. 


The  Text  2  Peter,  III.   10,   11,    12,   13,   14  ver. 

"^^he  Day  of  the  Lord  will  come  as  a  Thief  in  the  Nighty  in  the  ivhich 

the  Heavens  fljall  pafs  away  with  a  great  Noife  ;  and  the  Elements 

fhall  melt  with  fervent  Heat.    The  Earth  alfo,  and  the  Works  that 

are  therein^  fl^all  be  burnt  up.     Seeing  then  that  all  thefe  Things 

fhall  bedijfohed,  what  Manner  of  P erf om  ought  we  to  be  in  all  holy 

Converfation  and  Godlinefs  :  Looking  for,  and  hafiing  unto   the 

coming  of  the  Day  of  God,  wherein  the  Heavens  being  on  Fire, 

fhall  be  dijjolved,  and  the  Elements  fiall  melt  with  fervent  Heat  ? 

Neverthelefs  we,  according  to  his  Pro?nife,  look  for  new  Heavens 

and  a   new  Earth,  wherein  dwelleth  Righfeoufnefs  :  Wherefore, 

beloved,  feeing  that  ye  look  for  fuch  Things,  be  diligent,  that  ye 

may  be  found  of  him  in  Peace,  without  Spot,  and  blamelefs. 

Introduction. 

Perfon  in  Sufferings,  longeth  and  waiteth  for  a  Deliverance  :  The 
Children  of  Ifrml  did  wait  for  Deliverance  from  the  Houfe  of 
Bondage  in  Egypt  y  the  Prodigal,  fuffering  Famine,  did  long  for 
his  Father's  Houfe  :  The  whole  Univerfe  expeft.sand  longs  tor  the  End, 
when  it  fhall  be  delivered  from  rhc  Bondage  of  Corruption,  as  the 
Apoftle  Paul  faith,  in  his  Epiftle  to  the  Romans,  viii.  Chap,  j  9,  20,  21 , 
22.  Verfes.  For  the  earnefi  Expectation  of  the  Creature  waiteth  for  the 
Manifeftation  of  the  Sons  of  God  :  Frtr  the  Creature  'nms  made  Subject  to 
vanity,  not  willingly,  but  by  Reafon  of  him  who  hath  juhje£ied  the  fame 
in  hope  ;  becaufe  the  Creature  itfelf  alfo  (hall  he  delivered  from  the  Bondage 
of  Corruption.,  into  the  glorious  Liberty  of  the  Children  of  God :  For  we 
kn^zv  that  the  whole  Creation  groaneth^  and  travaileth  in  vain  together 
untilnow.  We  have  three  Things  to  confid^r  in  thefe  Words  -,  \fl.,  The 
Expedation  of  the  Creature  •,  id.  The  Reafon  of  their  Expectation  ; 
and,  3^,  What  they  exped  and  wait  for. 

17?,  The 


Of  the    END    of  the   WORLD.  285 

i/,  The  Expe6lation  of  the  Creature.  The  Name  Creature,  compre- 
hends the  whole  Creation  •,  though  there  are  fome  excluded.  F/r/?,  The 
holy  Angels  and  Ele6l  in  Heaven,  who  are  not  fubjed  to  Vanity,  for 
they  are  in  a  higher  and  mere  happier  State,  than  that  they  Ihould  groan 
and  wait  for  a  Deliverance.  Secondly^  The  Devils  and  the  Damned  in  Hell, 
who  fooner  tremble  for  the  laft  Day,  when  they  (hall  come  to  the  eternal 
Shame  and  Torments.  Thirdly^  The  Ungodly  who  are  not  unwillingly,, 
but  willingly  fubjed  to  Vanity.  So  that  by  this  Word  Creature  muft  be 
underllood,  the  dumb  and  irrational  Creation,  namely,  the  Earth,  Sea, 
Air  and  Heaven,  and  all  what  in  them  is  ;  which  the  Apoftle  calleth 
here  Creature^  and  attributes  unto  them,  human  Qualities,  as  to  expe5f^ 
wait  for  ^  hope^  groan,  and  travel  in  Pain.  And  the  Apoftle  would  fay- 
as  much  -,  O  ye  Fajtnful,  who  are  now  in  the  State  of  your  Sufferings  in 
this  prefent  Time,  be  comforted  -,  for  not  alone  ye,  but  even  the  whole 
Creation  expefteth,  groaneth,  and  waiteth  for  a  Deliverance  •,  and  fince 
the  whole  Creation  waiteth  for  a  Deliverance  from  the  Bondage  of  Cor- 
ruption, then  muft  ye,  who  are  the  Children  of  God,  hope  more  for  the 
Deliverance,  when  it  (liall  be  made  manifeft,  that  ye  are  the  Sons  of  God. 

The  Apoftle  Paul  ufeth  here  Words,  to  exprcfs  the  Expectation  of  the 
Creature,  which  fignifies,  toliftupour  Head, and  wifhfuly  tolookabout; 
as  we  read  of  Tobia^s,  Mother,  who  went  out  every  Day  into  the  Way,  Tob.  x.  7, 
expccfting  the  Return  of  her  Son  ;  And  o^  Si/era's  Mother,  who  looked 
out  at  a  Window^  and  cried  through  the  Lattice,  why  is  his  Chariot  fo 
long  in  coming,  why  tarry  the  Wheels  of  his  Chariots?  Befides,  the  Apoftle 
ufeth  a  Comparifon  of  a  travailing  Woman,  who  groaneth  for  Deliverance  : 
For  fince  the  laft  Day  is  called  by  our  Saviour,  a  Day  of  Regeneration, 
whereon  the  Earth  fhall  give  forth  the  Dead,  and  the  Children  of  the 
Rcfurred:ion  fiiail  come  forth  out  of  their  Graves,  to  the  Refurrecflion  of 
Life  ;  therefore  the  Apoftle  uferh  this  Comparifon  of  thenjj^reature's 
Expedation  after  this  Day  :  And  if  it  was  not  for  the  Hope,  which  the 
Creature  is  fubjcd  to,  to  be  delivered  from  the  Bondage  of  Corruption, 
the  whole  Nature  would  make  an  Invafion  upon  Mankind  •,  but  by  Reafon 
of  him  who  hath  fubjedled  the  fame,  it  is  patient,  in  hopes  to  be  deli- 
vered from  the  Bondage  of  Corruption  at  the  glorious  Liberty  of  the 
Children  of  God.     We  can  thereof  conclude, 

1.  The  Reafon  of  their  Expedation,  which  is  the  Vanity  whereto 
they  are  fubjed.  We  muft  not  underftand  here,  the  common  Vanity, 
that  it  fliall  vanifli  at  the  laft  Day  ;  but  here  is  to  be  underftood,  the 
Vanity  of  Sin,  and  the  Variety  of  Pun:fhmjnt  for  Sin. 

Firfi,  The  Vanity  of  Sin,  whereto  the  Creature  created  by  God  to 
his  godly  Glory,  and  for  the  Service  of  Men,  is  employed  and  abufed  by 
Sinners,  and  cannot  therefore  obtain  to  the  End  of  their  Creation  -,  for 
we  cannot  find  any  Thing  created  in  the  whole  Nature,  but  the  fame 

are 


286  Of  the     END    of  the     WORLD. 

are  employed  by  Mankind  to  Luxury,  Debauchery,  Gluttony,  Covetouf- 
nefs,  and  many  other  Abominations,  which  they  are  not  of  themlelves 
able  to  refift. 

Secondly^  The  Variety  of  Punifhment  for  Sin  :  The  Creatures  muft 
fufFer  for  the  Wickednefs    of   Mankind,  as  we  can  fee  of  the  Curfe  laid 

Exod.  xxxii.  upon  them  for  the  Tranfgreflion  of  Adam  •,  the  golden  Calf,  wherewith 

Lev.xxii.15.  the  Children  of  Ifrael  committed  Adultery  in  the  Wildernefs,  was  burned 
in  the  Fire,  and  ground  to  Powder  ;  the  Beaft  wherewith  a  Man  laid, 
was  to  be  flain  ;  the  Water  and  other  Creatures  did  groan  over  the  firft; 
World  ;  the  Heaven  and  Fire  did  groan  over  Sodom  and  Gomorrah  ; 
and  the  Rocks  did  groan  over  the  Cruelty  of  the  Jews  at  the  Crucifixion 
of  Chrift.     Such  groaning  are  Evidences  that, 

1  John  iii.  2.  3-  ^ke  Creature  waits  for  the  Manifejiation^  and  the  glorious  Liberty  of 
the  Sons  of  God:  The  Apoflle  St.  John  explaineth  this  Manifeftation, 
faying.  Behold,  now  are  we  the  Sons  of  God,  and  it  doth  not  appear  what 
we  fhall  be  \  but  we  know,  that  when  he  fld all  appear,  we  jh all  be  like 
him,  for  we  fhall  fee  him    as    he  is  :   None  in  this  World  can  certainly 

EccI  uil  14.  ^"^^  whether  another  is  a  Child  of  God  or  not  •,  for  //  often  happeneth 
'  unto  the  jufi  Men  according  to  the  Work  of  the  tVicked.  But  it  fliall  be 
made  manifeft,  when  the  Creature  Hiall  be  delivered  from  the  Bondage 
of  Corruption,  and  obtain  its  Freedom  •,  then  fhall  the  Air  not  be  longer 
an  Habitation  for  the  evil  Spirit,  who  are  now  Princes  in  the  Air ;  the 
Sea  fhall  no  longer  be  travelled  by  unjufb  ;  the  Earth  fhall  no  longer  be 
plowed  and  trodden  ;  and  all  the  Creatures  fhall  no  longer  be  ufed  nor 
abufcd,  but  they  fhall  be  deflroyed,  and  vanifh,  and  be  delivered  from 
the  Bondage  of  Corruption,  As  a  condemned  Criminal,  although  defirous 
to  live,  mufl  be  executed  to  the  Honour  of  God's  Juftice,  and  for 
the  Punifhrnent  of  his  Crime  -,  fo  likewife  the  Creature,  who  al- 
though dd|rous  according  to  Nature,  to  live,  yet  for  theSake  of  the  finful 
Vanity  ofService,  whereto  it  is  made  fubjed,  the  fame  fhall  chufe  rather 
to  vanifli,  than  to  continue  in  that  State. 

If  the  dumb  and  irrational  Creatures  wait,  with  earneft  Expedation 
for  the  Manifeftation  of  the  Sons  ofGod,  whereof  they  themfelves  have  no 
Part  ;  much  more  ouorht  then  the  Children  of  God  to  wait  for  this  their 
glorious  Manifeftation  and  Libeity,  which  fhall  be  on  the  laft  Day, 
when  the  Heavens  being  on  Fire  fcallbe  diffohed,  and  the  Elements  fhall  melt 
with  fervent  Heat  ?  The  Apoftle  St.  P^ /^r  fpeaketh  hereof  in  the  Words 
of  our  Text  ^  according  to  which  we  will  obfcrve  here,  the  following  three 
Parts* 

EiRST,  Sonie  Arguments  to  prove,  that  the  World  fhall  vani fa. 

Second,   Houo  the  IV or  Id  fJj  all  vanifh. 

Third,  A  worthy  Preparation  tozvards  that  Day. 

Explanation  of  the   Text. 
I.  Some  Arguments  to  prove,  that  the  World  lliall  vanifli.  As 


Of  the    END    of  the    WORLD.  287 

As  the  World  was  framed  by  the  Word  of  God,  and  had  a  Beginning, 
fo  alfo  fh;\ll  the  faips  be  dillolved  and  have  an  End,  although  many  2  Pet.  ii.  4. 
Scoffers  zvalking  after  their  ozvn  Ltijly  fa)\  where  is  the  Promife  of  his 
Coming  ?  For  fince  the  Fathers  fell  a-jleep^  all  Things  continue  as  they 
were  from  the  Beginning  of  the  Creation  :  ButO  ye  Fools,  who  told  you 
that  the  World  is  created  ?  Therefore  fince  ye  confefs  that  there  is  a 
Creation  and  a  Beginning,  muft  ye  not  alfo  acknowledge  a  Deftruclion 
and  End  ;  for  your  own  Reafon  convinceth  you,  as  alfo  daily  Experience, 
that  every  Thing  you  fee  with  your  own  Eyes  has  a  Beginning  and  End. 
We  can  prove  this, 

Firjl,  By  the  Name  of  the  lall  Day,  which  is  called,  the  Day  of  God  ; 
as  a  particular  Day,  whereon  the  Lord  will  keep  Judgment.  This  Day 
fhall  be  an  End  of  Days  and  Time,  and  a  Beginning  to  Eternity.  There 
-are  three  Days  called  fo,  with  this  Name,  namely  -,  i .  The  Day  of  God's 
Almightinefs,  when  he  created  Heaven,  Earth,  the  Sea,  and  all  what 
in  them  is,  of  Nothing.  2.  The  Day  of  God's  Mercy,  when  our  bleffed 
Loi'd  and  Saviour  fuffered,  and  did  thereby  fatisfy  the  Juftice  of  God, 
and  manifefted  his  Mercy  to  the  World.  And,  3.  The  Day  of  God's 
Juftice,  namely,  the  laft  Day,  when  Chrift  fhall  come  to  judge  the  Quick 
and  the  Dead.  It  is  not  called  fo,  becaufe  it  fhall  come  on  a  Sabbath 
Day,  commonly  called  the  Lord's  Day  ;  No,  for  none  knoweth  the 
Day  of  his  coming  to  Judgment  •,  but  it  is  called  fo  on  Account  of  the 
Things  which  fhall  be  tranfadted  on  that  Day,  namely,  the  Coming  of 
Chrift  to  Judgment  -,  the  Refurreftion  of  the  Dead  j  the  Judgment, 
and  the  End  of  the  World. 

Secondly,  By  the  Word  of  God,  The  Apoftle  fays  in  our  Text,  thff 
Day  of  the  Lord  will  come.  Thefe  Words  are,      i.   Apoftolical  Words, 
which  are  true  and  undeceivable,  for  the  Apoftles  fpoke  all  by   the  Infpi- 
ration  ;  as  Peter  (aiih,  we   have   not  followed  cunningly  devi fed  Fables,  2  Pet.  i.  16. 
when  we  made  known  unto  you  the  Power  and  Coming  of  our  herd  Jefus 
Chriji,  but  were  Eye-witmffe[s  of  his  Majejly.  '   We  have  aljo  a  more  fur  e  -  ^^^-.j;  '0- 
Word  of  Prophecy,  whereunto  ye  do  well,  that  ye  take  heed.  Befides,  he  ^^"■"'"  ^5- 
refers  himfelf  to  Paul,  who   hath  wrote  alfo  of  the  Coming  of  Chriif,    ^'"•^■"^^•' 
wereupon  the  End  of  the  World  fhall  follow.     2.  Prophetical  Words: 
The  Prophets  have  alfo  prophefied  of  the  End  of  the  World  ;    fo  faith 
the  Royal  Pfahr/ift,  O  my  God,    thou    haft   laid  the  Foundation   of  the 
World,  and  the  Heavens   are  the  Work  of  thy  hiands.  They  Jhall  pcrifh,  ff"'*  ^"*  ">' 
hut  thou  jkalt  endure.  Ifaiah,  Jonas,  z.vA  Haggai,  have  all  prophefied  of  "^' 
theEnu  of  the  World.     And,  3.   The  Lord's  own  Words,  Our  Saviour 
did  often  preach  in  the  Time  of  his  Incarnation  of  this,  as  we  may  fee  in 
the  Koly  Evangelifts,  a  great  many  1  exts  proving  this  Article  of  our 
Faith. 

Thirdly,  Ey  Examples.    The  Apoflle  Peter  hath  in  the  6th  Verfe  of 
our  Text,  fpeaking  of  the  Deftruction  of  the  firft  World  by  the  Flood, 

3  E  he 


288  Of  the    END    of   the    WORLD. 

:Pet.  ii.  6,  he  fliith  alfo,  that  the  Cities  of  Sodom  and  Gomorrah  were  turned  ints 
JfJjes,  and  condemned  with  an  overthrozv,  for  an  Example  unto  thofe  that 
after  fhculd  Uve  Ungodly. 

Fourthly,  By  the  final  Caufe  whereto  Man  is  created,  namely,  the 
eternal  Life.  Since  then,  Man  is  created  to  an  Image  of  God's  Eternity, 
and  God  knoweth  them,  and  the  Number  of  them  that  fhall  be  faved, 
for  their  Names  are  written  in  Heaven,  and  he  knoweth  his  own  •,  then 
is  it  certain,  that  then,  when  this  Number  is  compleated,  the  World, 
fliall  perifli  and  have  an  End. 

Fifthly,  By  the  Tokens,  and  Forewarnings,  which  fhall  go  before  the 
End  of  the  World  ;  whereof  our  blefled  Saviour  and  his  Apoflles  have 
Lukexxi.25.  fpoken  in  feveral  Places.     Our  Saviour  faith,  there  fhall  be  Signs   in  the 
Mat  xxiv  -'Q  '^^^'  and  in  the  Moon,  and  in   the  Stars  :  That  is,  as  he  faith  in  another 
Place,  the  Sun  fhall  be  darkned,  and  the  Moon  fhall  not  give  her  Light, 
and  the  Stars  fhall  fall  from  Heaven,  and  the  Powers  of  the  Heavens  fhall 
be  fhaken.    The  Eclipfes    in  the  Sun   and  Moon   have  all    their  natural 
Caufes,  yet  they  are  Tokens  of  the  laft  Day,  as  Sicknefs  is  a  Prefage  of 
.       Death,  although  Death  follows  not  always  upon  it.  'There  floall  be  Signs 
.XXIV.    ^^^^^  ^^^  Earth,  Diflrefs  of  Nations  ;  that  is,  ye  pall  hear  of  Wars  and 
Rumours  of  War.    For  Nation  fhall  rife  again  ft  Nation,  and  Kingdom 
againfi  Kingdom,  and  there  fhall  be  Famines  and  Pejlilences,  and  Earth- 
quakes in  divers  Places,  and  the  Sea  and  the  Waves  fhall  be  roaring. 
Some  of  thefe  Tokens  are  fulfilled,  and  others  are  not ;   And,  fince  our 
..      Saviour  laith,  as  it  was  in  the  Days  ^/Noah,  fo  fhall  it  be  alfo  in  the 
L^exvii  2-  D^^yj  of  the  Son  of  Man.  ^^^j  did  eat,  they  drank,  they  married  Wives^ 
Liikexvii.30  (^nd  were  given  in  Marriage.  Even  thus  fhall  it  be  in  the  Day,  when  the 
Son  of  Man  is  revealed,    Alfo,  there  fhall  be  great  Security  towards  the 
1  Thcf.v.  3.  latter  End  of  the  World,  when  the  Ungodly  fhall  fay.  Peace  and  ^ietnefs^ , 
and  Safety,  then  fudden  Deflru^ion  cometh  upon  them,  as  Travail  upon  a 
■         ...      Woman  with  Child.    The  Apoftle  Paul  giveth  us  a  Piflure  or  Draught 
2,  5,  4,  5.   '  of  this  Day,  in  his  Epiftle  to  Timothy,  faying.   In  the  laft  Days  perilous 
Times  will  ccme.  For  Men  pall  be  Lovers  of  their  own  f elves,  covetous, 
hoafters,  proud,  blafphemous,  dij obedient  to  Parents,  unthankful,  unholy, 
without  natural  Affe^ions,    Truce-breakers,    falfe   accufers,    unconftant, 
fierce,  Defpifcrs  of  thofe  that  are  Good  ;  Traitors,    heady,    high-minded^ 
Lovers  of  Pic  a  fur  e  more  then  Lovers  of  God,  having  a  Form  of  Godlin^fs, 
but  de?iying  the  Power  thereof,.  He  who  will  obfcrve  the  World,  and  the 
Tranfadions therein,  will  find,  thatall  the  Foregoing  are  fulfilled.  WHicre 
do  we  find  now,   even  among  Chriftians,  true  Piety  without  Hypocrify, 
"Willingnefs  to  fervc  others  without  felf  Love  ?    Contentment   without 
Covetoufnefs  ?  Truth  without  Blafphemy  .''  Obedience  of  Children  and 
Servants  without  Murmuring  ?     Friendfbip  without  FalfIiof;d  ?    Love 
without  Envy  }    Chaftity   without   Lafcivioufnefs,    and  fo  forth.    And 
although  fuch  Crimes  have  been  in  Vogue  in  the  World,  ever  fince  the 

Beginniii  g 


Of  the    END    c/   the    WORLD,  289 

Beginning,  as   we  can   be   convinced    of  by  the  Words  of  the  Lord, 
faying,  all  Fle/h  hath  corrupted  his  IVay  upon  the  Earth  -,  yet  they  fhall  ^^""^  \i-  '3- 
.  be  more  in  Vogue  towards   the  End  of  the  World,  for  the  Devil  will    *^^' ^'^'  '^* 
have  then  great  Wrath ^  becaufe   he  knozveth,  that   he  hath   but  ajhort 
Time.  All  fuch  Tokens   admonifh  us,  that  the  laft  Day  and  the  End  of 
the  World  is, 

1.  Nigh-by.  For  all  the  Tokens  and  Forewarnlngs  in  Heaven,  Earth, 
and  the  Sea,  call  to  us  as  with  one  Voice,  the  End  of  the  V/orld  is 
nigh-by.  Beloved,  behold,  if  the  World  was  even  fo  much  corrupted, 
as  it  is  now  in  our  Days.  The  whole  World  is  involved  in  Sin  and 
Abomination,  and  buried  entirely  in  Security  ;  we  hear  of  Wars  and 
Rumours  of  Wars,  Blood  died,  Unrighceoufnefs,  Falfhood,  Fraud,  Deceit, 
Blafphemy,  and  all  other  Vices  and  Abominations.  Although  God  is 
long-fuffering,  and  looketh  on,  as  if  he  did  not  obferve  the  Wickednefs 
of  Men,  neither  puniflieth  at  once  their  TranfgreiTions,  wherefore  Men's 

Heart  becometh  more  and  more  evil,  yet  he  will  come  at  laft,  and  the  ^   ,       ...» 
World   becometh   by  this   worfe  -,  fo  that  our  Saviour  faith,  when  the 
Son  of  Man  comet h,  JJjall  he  find  Faith  on  Earth  ?  This  laft  Day  is, 

2.  Put  off.  But  not  made  .to  nought  nor  annihilated.  The  Apoftle 
faith,  the  Lord's  Day  will  come.  The  Lord  prolongeth  well  his  Promife, 

but  he  taketh  it  not  away,  he  is  long-fuffering  to  us-ward,  not  willing  2  Pet.  iii.  9. 
that  any  Jhotild  perijh,  but  that  all  floould  come  to  Repentance.  This  pro- 
longing on  Account  of,  F/r/?,  God's  Eternity,  for  one  Day  is  with  p^  ... 
the  Lord  as  a  Thoujand  Tears,  and  a  Thoufand  Tears  as  one  Day.  We 
Men  who  live  in  this  Time,  where  every  Thing  goeth  fo  gradually  and 
flow  according  to  the  Courfe  of  the  Sun,  Time,  and  Seafon  after  another. 
Day  after  Day,  and  Year  after  Year,  thinks  that  God  hath  forgot  his 
Promife,  becaufe  he  tarrieth  fo  long ;  but  the  High  and  lofty  One,  that 
inhabiteth  the  Eternity,  whofe  Years  and  Days  cannot  be  meafured 
according  to  Time,  and  by  whom  there  is  no  Mutation  nor  Alteration, 
thinketh  not  the  Time  too  long.  Secondly,  God's  long-fuffering  is  fo 
great,  that  he  forbearcth  with  Men,  and  will  have  all  Men  to  be  faved,  i  Tim.  ii.  4^ 
and  to  come  unto  the  Knowledge,  of  the  Truth.  If  we  do  not  repent,  and 
are  converted,  he  will.  Thirdly,  With  Severity  punifh  and  condemn  the 
unconverted  Sinners  -,  fo  that  the  Ungodly  ftiall  have  no  Excufe,  that 
they  are  fuddenly  overtaken  with  the  Judgment.     Which  fliall  come, 

3.  Sudden  as  a  Thief  in  the  Night.  As  little  as  the  Good-man  knoweth 
the  Time,  when  the  Thief  cometh,  as  little  do  we  know  when  th:;  End 
of  the  World  will  be.  We  can  lee  hereby  the  Greatnefs  of  God's  Grace, 
that  we  fnould  be  always  prepared  to  meet  the  Lord  with  Joy.  If  Men 
knew  the  Time  of  the  End  of  the  World,  they  would  become  mor€ 
Wicked,  and  toofecure  in  their  Wickednefs,  thinking  it  is  Time  enough 
to  repent  and  be  converted,  when  the  End  is  drawing  nigh.  Many,  yea 
the  grcateft  Fart,  are  fccure  now  as  it  is,  that  we  know  net  the  End  of 

3  F  2  Time, 


290  Of  the     END    cf  the     WORLD. 

Time :  But  if  this  Time  was  known,  yea  a  lefs  Part  would  live  in  the 
Fear  of  God,  and  others  would  thereby  become  yet  worfe  than  they  are 
already.  And  if  any  one  fhould  think,  the  Day  of  Judgment  will 
not  fall  in  my  Time  j  he  mufi  know,  that  there  is  a  laft  Day  of  Life, 
which  none  can  efcape,  but  this  Day  of  our  Death  is  certain,  and  will 
come  as  a  'Thief  in  the  Night,  and  we  fhall  be  judged  according  as  we 
are  found  at  the  Moment  of  our  Death  ;  for  as  the  Tree  falleth,  it  fhall 
remain.     We  will  now  obferve, 

IL   How  the  World  fliall  vanifh. 

The  ApoftleSt.  P^/^r  fheweth  us  in  the  Words  of  ourText,  how  the 
World  fhall  vanifh,  faying,  the  Heavens  jhall  pafs  away  with  a  great 
Noife,  and  the  Element  Jhall  melt  with  fervent  Heat  The  Earth  alfo, 
and  the  Works  that  are  therein,  fhall  be  burnt  up.  The  ApoRle  defcribeth 
in  thefe  Words, 

Firjl,  What  fhall  perifh,  namely,  the  Heavens,  the  Element,  the 
Earth  and  the  Works  therein. 

The  Heavens  fhall  pafs  away  with  a  great  Noife,  both  the  Firmament, 
iia.  xj.  2  2.  vvhich  God  fir  etched  cut  as  a  Curtain,  and  fpreadeth  out  as  a  Tent,  and 
wherein,  the  Sun,  Moon  Stars,  and  the  Planets  were  placed,  as  alfo  the 
Sky,  wherein  the  Birds  do  fly.  The  Heavens  fullered  not  in  the  De- 
ftruflion  of  the  firft  World  by  the  Flood,  but  in  the  Deftrudtion  at  the 
ira.xxxlv.4.  laft  Day,  the  Hoft  of  Heaven  ftjall  be  diffolved,  and  the  Heavens  fhall  be 
rolled  together  as  a  Scrol,  and  all  their  Hofi  pall  fall  down  as  the  Leaf 
falleth  off. 

The  Elements  fhall  melt  with  fervent  Heat.  That  is.  Fire,  Air,  Water 
and  Earth,  which  are  the  firfl  created  original  Things,  whereof  all  other 
natural  Things  are  compofed. 

The  Earth  and  the  Works  that  are  therein  fJjall  be  burnt  up.  That  Is, 
all  Things  created  under  Heaven,;the  Earth  and  the  Sea,  with  all  what  in 
and  on  them  is. 

The  Apoftle  defcribeth  in  thefe  Words, 

Secondly,  The  Manner  thereof,  namely  with  a  great  Noife,  and  with 
Fire. 

With  a  great  "Noife.  When  a  great  Building  falleth,  there  is  always  a 
great  Noife.  When  this  great  Fram-e  of  the  Univerfe  fhall  fall  and  pafs 
away,  there  fhall  be  a  great  Noife,  every  Thing  fhall  then  vanifh  away, 
not  alone  according  to  its  Form,  fo  that  they  fhall  be  burnt  and  fcattered 
and  receive  a  better  Form  ;  No,  but  they  fliall  vanifa  as  a  Smoke, 
Ha  li  6  according  to  their  EfTence  and  Being,  and  fliall  be  no  more  ;  the  Earth 
Rev.  XX.  II.  and  the  Heaven  fhall  flee  away,  and  there  fhall  be  found  no  i^lace  for 
them  any  more. 

With  Fire.  The  firfl  World  was  deflroyed  with  Water,  and  this  fhall 

be  deftroyed  with  Fire  :  what  Fire  this  fhall  be,  is  alone  known  to  God  : 

Lukexvii.29  Our  Saviour  fpcaking  of   the  End  of  the  World,  fheweth  to  us  the 

Example 


Of  the    END   c/  /Z-^    WORLD.  291 

Example  of  Sodom,  when   it  rained  Fire  and  Brimflone  from  Heaven^ 

The  Old  ones  have  obferved,  that  there  are  two  Colours  red  and  blue  in 

the  Rainbow,  and   have  explained  thereby  the  two  Deftru6lions    of  the 

World,  the  firft  with  Water,  and   the  Second  with  Fire  ;  Water  and 

Fire  are  two  contrary  Elements,  Water  againft  heat,  and  Fire  againft 

cold.     The  firft  World  was  overheated  in  Lafcivioufnefs,    and    was  de- 

ftroyed  in  Water ;  the  fecond  World  Ihall  be  cold  inLove,  and  fliall  perifh  Mat.xxiv.12 

with  Fire.  The  Element  of  Fire  fhall  then  take  the  upper  Hand  over  all 

the  other  Elements,  not  in  a  natural,  but  in  a  fupernaturalWay  •,  for  the 

laft  Day  (hall  be  full  of  Miracle,  namely,  the  fudden  Coming  of  Chrift 

with   the  Angels  and  Arch-Angels,  who   fliall  found  in  the  Trumpet, 

the  Refurredion  of  the  Dead,  the  changing  of  theQtiick,  the  appearing 

of  all   before   the  Judgment  Seat,    and   the  Deftrudion  of  the   whole 

Univerfe  with  Fire  and  fervent  Heat,  with  a  great  Noife. 

The  Lord  fhall  fhew  in  this  great  Work,  his  Power,  Juftice,  and 
Honour. 

His  Power.  That  he  will   in  a  Moment   deftroy  Heaven  and  Earth, 
and    the  Works   that  are    therein  :  So  that  although  the  Heavens    arc 
feemingly  as  firong  as  a  molten  Looking- Glafs,  yet  they  are  for  God  as  a  jobxxxvii.18 
Smoke.    Wherefore  the  Prophet  Ifaiah  faith,  the  Heavens  Jhall  vanijhlid^.\u6. 
away  like  Smoke. 

His  Juftic€  ;  That  he  will  punifh  Heaven  and  Earth  w'ith  utter  De^ 
ftruftion  for  the  Sins,  which  they  themfelves  have  not  committed, but  are 
employed  and  ufed  to  by  odiers  •,  the  Fleavens  fhall  pafs  away,  becaufe 
it  has  been  a  Cover  for  the  ungodly  Angels  and  Men  -,  and  the  Earth 
fhall  be  burnt  up,  becaufe  it  has  been  the  Flabitation  of  the  Wicked  ; 
and  the  Elements  fhall  melt  with  fervent  Heat,  becaufe  they  have  beea 
abufed  by  evil  Doers  ^  like  unio  one  who  has  committed  a  Crime  againft 
the  Majefty,  is  not  alone  punifhed  in  his  own  Perfon,  but  alfo  in  his 
whole  Family,  and  even  in  his  Habitation,  which  is  demolifhed,  and  aa 
infamous  Monument  is  erected  inftead  thereof  to  his  Shame,  And  truly 
the  whole  World,  and  all  what  was  in  it,  would  have  been  deftro^ed 
through  the  Juftice  and  Vengeance  of  God,  over  the  Fall  and  Difobcdience 
o^  Adam,  if  the  Son  of  God,  the  Lord  Jefus  Chrift,  hud  not  interceded, 
that  the  fame  might  ftand  and  remain  for  .^.'an's  Sake,  that  the  Chriftian 
Church  might  have  a  Place  on  Earth,  until  the  Number  of  the  ^Je<ft 
werecompleated.  Therefore  are  alllhings  that  are  in  Heaven,  and  that  Qo\.  i.  16. 
are  in  Earthy  vifible  and  ininfihle^  f aid  to  he  created  by  him,  and  that  he'nch.  i.  3. 
uphcldeth  all  Things  hy  the  Power  of  his  tVord. 

His  Honour,  ^^e  fhall  not  ait  then  with  theElc6land  Faithful  anymore 
by  Means,  as  in  this  World,  where  they  are  callec  to  the  CoP)munion 
of  Saints  by  the  Word  and  the  holy  Sacraments  j  but  without  I'^eans, 
for  he  Jhall  be  all  in.  all.  i  Cor.xv.28. 

thirdly. 


292  Of  the    END    of  the    \¥  O  R  L  D. 

thirdly.  The  Apoftle  fheweth  us,  what  there  fliall  remain  in  the  End 
of  the  World,  namely,  the  good  and  bad  Angels :  The  Godly  and  Ungodly 
fliall  all  remain;  the  good  Angels  with  the  Eleft  fliallenter  into  the 
Kingdom  of  Heaven,  and  praife  God  there  eternally  •,  but  the  bad 
Angels  with  the  Ungodly  fliall  be  caft  out  into  eternal  Torment,  to  be 
z  Thef.  i.  0.  funijlded  with  everiajling  DeJlru5lion,  from  the  Prefence  of  the  Lcrd^  and 
from  the  Glory  of  his  Power. 

Fourthly^  The  Apoftle  fheweth  us,  what  there  fliall  be  again,  faying, 
we  look  for  new  Heavens  ard  anew  Earth,  wherein  divelkthRighteouJnefs. 

New  Heavens.  The  old  Heaven  fliall  then  be  paffed  away  according 
to  its  Eflfence,  and  not  altered  according  to  its  Form  or  Shape,  as 
fome  wrongfully  conceive.  For,  as  the  Heavens  was  created  of  nothing, 
alfo  fliall  the  fame  pais  away  and  come  to  nothing.  As  the  ne-w  Jeru- 
falem  will  differ  much  in  EfTence  from  the  Old,  alfo  will  the  Heavens, 
namely,  the  New,  differ  much  from  the  Old.  We  muft  not  undeiftand 
by  that  new  Heaven  and  Earth,  a  created  or  bodily  Heaven  and  Earth, 
nor  any  worldly  Kingdom  -,  but  we  fliould  know,  that  it  is  a  Compari- 
■fon,  in  order  to  make  it  more  intelligible  for  our  weak  Apprehenfions  ; 
and  fliould  therefore  underftand  thereby.   Heaven    and  the  eternal  Life. 

A  New  Earth.   The  Word  New,    in  both  Places,  fignifies,  that   it 

fhallbe  glorious  and  excellent,  exceeding  the  Old  in  all  Manner  of  Ways  -, 

Our  Saviour  called   the   Wine    which    he   was  to  drink    in  his  Father's 

Mat. xxvl. 29  Kingdom,  a  new  Wine.    This   new  Earth   will   have   a    quite  different 

Shape  from    the  Earth  which  we   inhabit,    and   is   corporal  ;    the  fame 

fhall  be  fpiritual  ;  for  the  Paradife  which  our  Saviour  afllired  the  Male- 

fa<5lor  of  on  the  Crofs,  could  not  be  any  temporal  or  earthly  Place.    St, 

l^gy  ,^j^i  j^2_  7&i?«  thcDivine  gives  us  a  Defcription   thereof,  faying,  I  faw  a  new 

'    '  '  '  Heaven.,  and  a  new  Earthy  for  the  fir  ft  Heaven  and  the  fir  ft  Earth,  were 

■paffed  away,  and  there  was  no  more  Sea.  And  I  John  jaw  the  holy  City, 

newjerufalcm,  cctning  down  from  Cod  out  of  Heaven,  prepared  as  a  Bride 

adorned  for  her  Hujband. 

The  Apoftle  fays,  that  we  lock  for  the  new  Heavens  and  new  Earth, 
Mcccrding  to  his  Promife.  Faith  is  looked  for,  and  grounded  upon  the 
Promifes  of  God  ;  and  we  may  depend  upon  it,  that  all  what  the  Lord 
hath  promifcd  in  his  Word,  fliall  certainly  come  to  pafs,  altho'  it  may 
feem  wonderful  and  incredible  for  our  human  Rcafon.  God  has  pro- 
mifed,'that  he  will  make  a  new  Pleaven  and  a  new  Earth,  faying,  by  the 
Prophet  Ifaiah,  Behold,  I  create  new  Heavens,  and  a  new  Earth, 
jr  1  ..  „  and  the  former  fhall  not  he  remi?nbred,  nor  come  into  Mind,  which  we 
xv-.  17.  i^^^y  ^,,p^lej.fl-^^P(j  afoi-ef^;^  ;  This  we  muft  believe,  although  we  cannot 

apprehend  it  with  our  Reafon. 

The  Apoftle  fuirhtr    fays,  That  Righteoufnefs  dwelleth   in   this  new 

Heaven  and  new   Earth  :  Over  the  Gate  ftandeth    thefe  Words  •,  ^his 

prul.cxvUi.zo  Qate  of  the  Lord,  into  which  the  P^ighteous  ftjall  enter.     All  in  the  new 

Heavens 


Of  the    END    of  the    WORLD.  293 

Heavens  are  holy  and  righteous  Spirits :  There  were  many  Crimes  and 
TranfgrefTions  committed  in  the  old  World,  but  there  JJo all  in  no  wife  en-  ^^^-  '^'^^-'^1' 
ter  into  the   7ie-iv  Jerufalem   any   'Thing  that  defileth,  neither  whatfoever 
worketh  Abomination  or  maketh  a  Lie,  but  they  zvhich  are  written  in  the 
Lamb's  Book  of  Life.     All   the  Inhabitants  fhall    be  righteous  and  holy, 
having  received  here  the  Remifllon  of  their  Sins,  and  being  made  Par- 
takers of  the  Righteoufnefs  of  Chrift,    through  a  living  Faith  ;  and  ha- 
ving praftifed  holy  and  charitable  Aftions,   they   {hall  become  there  per- 
fcdly  righteous,  and  the  Root  of  Sin  and  Evil  fliall  be  taken  away  from 
them  i  fo  that  they  fhall  not  want  to  wafh  their  Hearts  from  IVickednefs,  . 
for,  they   have  walhed  before  their  Robes,   and  made  them  white   in  the  jxcv.  v'ii.  14 
Blood  of  the  Lamb.  The  Church  of  Chrifi  floall  then  be  glorious,  not  having 
Spot,  or  IVr inkle,    or  any  fuch  Thing  ;   but   it  fhall  be  holy  and  without 
Blemifh,  being   arrayed  in  fine  Linnen,   clean   and  white ^  which   is    the  ^^^-  '^^^'  ^' 
Right eoufnejs  of  Saints. 

III.   A  worthy  Preparation  towards  that  Day. 

We  Ihould  worthily   prepare  ourfelves   againfl  that  Day  ;  and  if  we 
Ihould  not  hve  to  that  Day,  we  (hould  then  prepare  for  the  Day  of  our 
Death,  v/hich  fliall  be  our  lail  Day  :  We  fhould  prepare  ourfelves  with 
holy  Converfation  and   Godlinefs,   with  a  hearty  looking  for,    and  with  . 
Purity  of  Fleart. 

TVith  holy  Converfation  and  Godlinefs  :  The  Apoftle  St.  Raul  explains 
this  alfo.  That  denying  Ungodlinefs  and  worldly  Lufis,  we  floould  live  fo^  Tit.  ii-  n;. 
berly,  righteoufly,  and  godly  in  this  prefent  World.  Soberly  towards  our- 
felves, righteous  towards  our  Neighbours,  and  godly  towards  God  : 
Soberly  in  Words  and  Gtflures,  righteous  in  Adions,  and  godly  in 
Heart.  Our  Lives  in  this  World  fhall  be  a  daily  Repentance.  Now, 
while  it  is  the  Day  of  Salvation,  it  is  Time  j  but  it  will  be  too  late  here- 
after, when  Time  and  the  World  fhall  have  an  End,  and  Eternity  fhall 
begin  ;  and  we  fhould  always  confider,  that  .all  the  Days  which  God 
grants  unto  our  Lives  in  this  World,  is  alone  for  that  one  Day,  that  we 
fliould  be  wo'thily  prepared. 

V/ith  a  heartily  looking  for.  The  Apoftle  faith,  we  look  for  new 
Heavens  and  a  nezv  Earth  ;  and  if  fo,  then  do  we  certainly  believe 
the  Coming  of  that  Day  •.  For  Expectation  is  an  efFedl  of  Faith,'  there- 
fore the  Faithful  are  faid  to  look  for  the  Saviour  the  Lord  Jefus  ChriJ},ff^^'.F^-  ^°' 
and  to  look  for  the  glorious  appearing  of  the  great  God,  and  our  Saviour  "'  "'  '^' 
Jefus  Chrifi.  Did  we  certainly  believe  the  Coming  of  that  Day,  we 
would  endeavour  to  prepare  ourfelves  for  the  fame  with  Holincfs  and 
Godlinefs,  that  it  might  become  a  Day  of  our  Salvation,  and  not  a  Day 
of  Defl:ru6tion  and  Damnation.  A  Bnde  looketh  with  great  defire  for 
the  Coming  of  the  Bridegroom ;  A  Soul  that  is  a  true  Bride  of  Chrifi 
looketh  with  gr^^at  longing  the  Coming  of  the  Bridegroom,  the  Lord 
Jefus  Chrift  ;  for  the  Spirit  and  the  Bride  fay^  Come  ;  that  is,  a  Soul  Rev.xxii.j;, 

wherein 


294  Of  the    END    of  the    W  O  Pv  L  D. 

wherein  a  true  Spirit  dwelleth,  being  a  Bride  of  Chrifi:,  faith,  with  a  hearty 

Rev.xxii. 22,  Looking  for,   Jmen,  even  fo  come  Lord  Jefus.  Confider  the  Courfe    of 

the  World,  and  you  fhall  find,  how  carefully  the  Children  thereof  are 

concerned  for  their  temporal  Gain  and  Profit.  If  one  hath,  AfTurance  of  an 

Heirlhip,  how  wifhfuUy  looketh  he  for  the  fame  ?  The  Wicked  intend- 

Job  xxiv,  15.  ing  Mifchief,  wait  always  an  Opportunity.  The  Eye  of  the  Adulterer  zvaiteth 

Prov.  i.  18.   py.  Twilight.  The  Wicked  lay  wait  for  their  ozvn  Bloody,  they  lurk  privily 

for  their  own  Life.  Should  we  not  much   more  look  for  our  Salvation, 

and  that  the  more,  as  we  are  haftning  unto  the  Coming  of  the  Day  of  God. 

We  confider  not  that  the  End  of  the  World  is   drawing  on  nigher  and 

nicrher,  and  that  Time  flippeth  away  towards  Eternity,  itgoeth  therewith 

as  with  a  Ship,  they  who   are  on  board  perceive  not  the  Courfe  of  the 

Ship,  which  faileth  and  cometh  daily  nigher  unto  the  defired  Port. 

Acts  XV.  9.         With  Purity  of  Heart.  Be  diligent.,  that  ye  may  he  found  of  him  in 

Peace  without  Spet^  and  blamelefs.    The  Heart  is  purified  by  Faith^  by 

attributing  unto  us,    and  embracing  by  a  living  Faith  his  Holinefs  and 

Rishteoufnefs  •,  although  the  Remnants  of  Sin  and  Imperfeflion  dwelleth 

in  us,  yet  we  fhould  withftand  Sin  and  the  evil  Lufts,  which  war  againft 

the  Soul,  being  cloathed  in  the  Garment  of  the  Holinefs  and  Righteouf- 

nefs  of  Chrift,  and  ferve  him  faithfully  all  the  Days  of  our  Life  -,    then 

1  Pet.  V.  10.  ^^  ^j^Q  i^  fjjg  Qod  of  all  Grace,  and  ho.th  called  us  to  his  eternal  Glory  in 

Chrift:  Jefus^  will  make  us  perfe^,  eft:abliflj,  and  fettle  us  in  all  what    is 

Good    for  the  obtaining  of  this  eternal  Glory  of  Grace  for  Chrifl's  Sake. 

iThef.  V.13.  The  very  God  of  Peace  fan 51  if y  us  wholly.,  and  grant  that  cur  whole 
Spirit.,  and  Soul  and  Body  may  be  preferved  blamelefs .,  unto  the  Coming  of 
ourLordJefus  Chriji.     Amen. 


XXXIX.    SERMON. 


Of    H  E  L  L.  295 


XXXiX.     SERMON. 

O  F 

HELL, 


The  Text,  Isaiah,  XXX,  33  ver. 

Fcr  Tcphct  is  crddiiicd  rf  eld  :  Tcn^  for  the  King  it  is  prepared, 
he  hath  made  it  deep  and  large  :  The  File  thereof  is  Fire  and  much 
TVood  ;  the  Breath  of  the  Lord,  like  a  'Stream  ofBrimJIone,  doth 
kindle  it. 

Introduction. 

IT  is  a  common  Saying,  As  you  have  made  your  Bed,  fo  you  muji  lie 
on  it :  Would  we  lie  eafy,  and  reft  well,  we  fhould  make  oun  Beds 
accordingly.  Would  we  reft  hereafter  in  the  Bofom  of  Abraham, 
then  Hiould  we  make  our  Beds  in  this  World,  of  the  Under-Bed  of  Re- 
pertance,  th.e  Bolfter  of  Faith,  and  the  Cover  of  good  Works,  and  a 
Chsiftian  Life,  which  Tnould  be  our  daily  Work.  Drees  did  not  con- 
fider  this :  he  was  concerned  in  this  World  alone,  for  the  fatisfying  and 
and  gratifying  his  carnal  Lufts  and  Appetites,  not  regarding  what  would 
become  of  his  Soul,  hereafter  •,  as  we  may  read  in  St.  Luke  xvi,  23.  that 
after  he  v;as  dead  and  buried.  He  lift  up  his  Eyes  in  Hell,  being  in  'Tor- 
ments. We  fliould  underftand  this  oif.  bis  Soul,  fince  there  is  Mention 
made  a  little  before,  of  his  Body,  that  he  died  and  was  buried-,  whereby 
this  Conclufion  tolloweth,  that  his  Soul  did  live  alter  Death'  and  v/as  in 
a  certain  Place.  This  Place  is  dcfcribed  here,  17?,  by  its  Name  ;  id, 
by  its  Condition.   . 

Firji,  By  its  Name  :  The  fame  is  called  here.  Hell.  It  is  a  horrible 
Name,  wherein  is  c<»ntained  all  the  Pains  and  Torments  that  can  be.— A 
mifsrabk  Change  !  Dives  never  thought  of  this,  v/h.ile  he  was  here  on 
Earth,  therefore  fays  the  Evangeiift,  He  lift  up  his  Eyes,  being  in  Hell, 
in  Torments:  Me  was  clo.uhed  here  in  Purple  and  fine  Linnen,  th^Te  he 
was  cloathed  widi  the  purple  Flame  ;'He  fared  here,  fumptuouLly  eve:  y  Day; 
there  lie  had  not  a  Drop  pf  Water  to  cool  h,is  Tongue  :  lie  lay  here  at 
Nights  :Uf)o,n  an  eafy  Bed,  there  he  was  ia  Torments :  'where  the  PVcf^m  Uc 
iv.is  fpr cad  under  him,  and  the  Wonns   did  cover  him.    He  depended  in 

3  G  Lis 


Xiv.  1 1, 


296  0/    H  E  L  L. 

his  Life-time  on  his  Riches,  fared  fumptuoufly  every  Day,  was  nnGhantable 
towards  the  Poor,  and  was  an  Atheift,  not  believirsg  Mofes  and  the 
Prophets. 

We  may  prove  by  the  following  Arguments,  that  there  is  a  Hell. 

ly?,  By  the  holy  Scripture.  Both  the  Old  and  New  Tcftament  are  full 
of  Texts  wherewith  thi3  may  be  proved,  which  would  be  too  tedious  to 
fum  up  here. 

2<^,  By  the  Examples  of  the  Damned  in  Hell ;  as  the  wicktd  Angels, 
and  Ungodly  Men  •,  as  Cor  ah  ^  Dathnn^  Ahiram^  and  his  Company  •,  i^auly. 
the  King  of  Babylon,  Capernaum,  Dives,  Judas,  and  many  others. 

3^,  By  the  Jufticeof  God  ;  it  is  juft  by  God,  that  every  one  Hiould 
receive  arcording  to  what  he  hath  done  •,  which,  althoughit  happeneth  not 
always  in  this  World,  fhall  be  fulfilled  on  the  laft  Day. 

4//^,  By  the  Curfe  of  the  Law.  We  fhould  not  imagine,  that  the 
Curfe  wherewith  the  Lord  threatens  the  TranfgrefTors  of  his  Law,  is  in. 
vain,  and  will  be  of  no  Effe6t :  No,  for  the  Power  of  thefe  Words  fhall. 
be  made  manifeft  on  the  laft  Day,  when  the  great  Judge  fhall  fiy  to  the 
Mat.  XXV. 41.  Ungodly,  Depart  from  me  ye  cur  fed,  into  everlajiing  Fire,  prepared  for 
the  Devil  and  his  Angels. 

pfth.  By  the  Teftimony  of  our  own  Confcience.  A  bad  Confcience  is 
a  Spark  of  Hell  Fire,  which  we  may  fee  both  by  theGodly  and  Ungodly: 
Of  the  Godly,  the  royal  Pfalrrift  complains,  in  a  Comparifon,  of  his 
PfaLli.8.  broken  Bones  :  Of  the  Ungodly,  J^/^^j  the  Traitor  is  an  Example  above 
all,  and  faid  therefore,  /  have  finned,  in  that  I  have  betrayed  the  innocent- 
Blood, 

6th,  By  the  Example  of  the  pofTefTed  of  evil  Spirits.    We  read  in  the- 
Writings  of  ^  the  Gofpel,  of  many  pofTefTed  of  the  evil  Spirits,   who  were 
miferably  tormented.     We  may  conclude  hereby,  that  there   are  Devils, 
and  as  there  are  Devils,  there  muft  alfo  be  an  Abode  for  them,  which  is. 
Hell. 

7//^,  By  the  Defcenfion  of  Chrift  into  Hell,  If  we  believe  that  Chrift 
defcended  into  Hell,  then  there  muft  certainly  be  a  Hell.  He  firft  taftcd 
the  Terrors  of  Hell  in  his  Soul,  when  he  fweated  Drops  of  Blood  ;  but 
defcended  afterwards  into  Hell,  not  for  to  be  pained,  but  to  convince  the 
evil  Spirits  of  his  Viftory. 

Second,  Hell  is  defcribed  here  by  its  Condition  ;  This  is  comprehen- 
ded by  this  Word,  Torment.  There  is  nothing  elfc  but  Torrnents,  and 
even  eternal  Torments,  in  Hell ;  Hell  therefore  bears  fuch  terrible  Names, 
namely,  a  Pit,  a  bottomlefs  Pit,  the  Smoke  of  a  Pit,  a  Stream  of  Pitch, 
the  fecond  Death,  the  eternal  Death,  the  eternal  Damnation,  the  eternal 
Deftruftion,  Prifbn,  Pit  wherein  there  is  no  Water  •,  eternal  Fire,  Fiery 
Furnace,  the  lowermoft  Parts  of  the  Earth,  a  Worm,  immortal  Worm, 
eternal  Pain,  a  Pit  burning  with  Brimftone  and  Fire,  eternal  Shame  and 
Mifery,  the  Wrath  to  come,  and  uitcr  Darknefs. 

The 


Mi.t.xxvi.'. 


0/    H  E  L  L.  297 

The  Words  oF  our  Text  give  us   further  Occafion  to  fpeak  of  this 
Place  i  and  we  fliall  accordingly  fpealc  thereof  under  thefe  two  Heads. 
First,  What  Hell  is. 

Second,  How  it  is  in  Hell. 

Explanation    of  the  Text. 
I.  We  will  fpeak  of  what  Hell  is. 

Shouki  Men  often  go  into  Hell  with  their  Thoughts,  they  would  noC 
go  fo  eafy  therein  with  Soul  and  Body,  to  their  eternal  Damnation.  It 
hurteth  none  to  be  afraid  of  Hell;  but  to  live  all  in  Security,  without 
Dread  or  Fear  of  this  Place  of  eternal  Torments.  The  Prophet  fpeaketh 
alfo  of  this  Place  in  the  Text ;  Tophet  is  ordained  of  old.  In  which 
Words  two  Things  are  ordained  for  our  Meditation  •,  namely,  Firji^  That 
Hell  is  a  Place  ;  And,  Second^  An  ordained  Place. 

i/?.  That  Hell  is  a  Place,  and  in  a  certain  Place,  we  may  conclude  by 
the  Words  of  the  Prophet,  who  defcribed  the  fame  by  its  Depth,  Breadth, 
and  Largenefs,   which  agrees  with  the  Place  where  Dives  was  tormented, 
that  was  feparated  by  a  great  Gulf  from  the  Abode  of  the  Eled.  W'e  can 
alfodcfcribe  Hell,  that  it  is  a  horrible  Place  of  Torments;  that  God  of 
his  Jufl:ice,   hath  prepared  from  Eternity  for  the  Devils  and  the  Ungodly, 
where  they  fliall  be  caft  out  from  the  Frefence  of  God,    and  be  eternally 
tormented.     The  Prophet   calls  this   Place  Tophet^  which  was  a  certain 
Place  without  the  City    of  Jerufakm,  otherwile  called  the  Valley  oi Ben 
Henri om^-SihQr  a  Man  named  Hmriom^  in  whofeLot  this  Valley  was.  The 
Children  of  IJracl  did  iacrifice  their  Children  alive  in  this  Valley,  according 
to  the  Cuftom   of  the  Ficathens  unto  Mo'och,  the  Idol  of  the  Amonites. 
This  Moloch  was  a  great  Image  made  of  Copper,  as  a  King,  with  exten- 
ded Arms,   wherein  the  Children  were  laid  -,  the  Image  was  hollow  within, 
wherein  a  Fire  was  made  until  the  Image  was  quite  hot,  and  the  Children 
miferably  burnt  to  Death.   The  Priefls  in  the  mean  Time,  deceiving  the 
People,  gave  forth,  that  the  Children  were  not  apprehenfive  of  any  Pain; 
and  the  better  to  conceal  their  Fraud,  they  beat  upon  Drums,  and  made 
a  great  Noife,  for  to  prevent  the  Parents   from  hearing  the   Laments  of 
their,  lacrificed  Children.   This  Place  or  Valley  was  therefore  called  l''ophet, 
"which  fignifies  a  Drum.   Our  Saviour  applieth  this  in  the  New  Teflament 
to  Hell,  which  is  the  Place  where  the  Damned  fliall  be  tormented  eter- 
nally wkh  Fire  and  Brimflone  :  And  fince  the  Prophet   fpeaketh  of  this 
Place,  as  of  an  Abode,   having  its  Breadth,   Depth   and  Largencfs  ;    we 
may  thereby  conclude,  that  Hell  is  a  certain  Place  -.   For,  if  the  I'aithful 
are  in  a  certain  Place,  then  mull  the  Damned  alfo   be  in  a  certain  i^lace  ; 
they  cannot  be  all  over,    neither  can  they  be  in  no  Place  ;  they  muft  be 
therefore  in  fome  certain  Place.    The  Scripture  mentions  not  v/here  Hell 
is,   neither  is  it  manifeftedto  any  :  Therefore  faid  the  Lord  toj^^,  Have  i^]^ 
the  Gates  of  Death  been  opened  unto  thee  ?   Or  hafi  thou  fern   the  Doers  of  ij. 

3   G  2  the 


XXXV  in. 


^95  0/    H  E  L  L. 

the  Shaddoiv  of  Death  ?  It  cannot  be  in  the  lower  Parts  of  the  Earth ,  as 
Eph.  iv.  9.  fome  imagine,  becaufe  the  fame  is  defcribed  by  a  defcending  into  the  lowep 
Num.xvi.32  Parts  of  the  Earth  -,  and  becaufe  Corah,  Dathan  and  Ahiram,  and  their 
Company,  were  fwallowed  up  in  the  Earth,  and  went  down  alive  into 
the  Pit  :  No,  fl^ould  Hell  be  in  the  Earth,  what  would  become  of  the 
fame,  when  the  Heavens,  the  Earth,  and  all  the  Works  that  are  therein, 
fhall  vanifh  ?  The,  Earth  that  fwallcwed  up  that  murmuring  Company, 
was  not  the  Place  whereto,  but  wherethrough  they  all  went  :  Thgs  thtir 
being  fwallowed  up  by  the  Earth,  and  going  down  alive  into  the  V\i^ 
fhews  the  horrible  Pains  wherewith  their  Souls- and  Bodies  were  tormented 
on  Account  of  their  Murmurings,  and  the  Earth  was  here  ufed  as  a 
Means  to  bring  them  therein.  Hell  is  a  Pkce  befide  the  World,  in 
utter  Darknefs.  We  (hould  not  be  fo  much  concerned  about  where 
Hell  is,  but  endeavour  to  efcape  this  curfed  Place  of  eternal  Torments. 

2^,  That  Hell  is  an  ordained  Phce  :  The  Prophet  fays,  'Top}oet  is  or- 
dained of  old.  Who  has  then  ordained  Hell  ?  We  may  well  think,  thac 
the  Devil  has  not  made  the  fame.  But  there  are  three  Caufo  why  Hell  is 
ordained  ;  1/,  The  Wickednefs  of  Satan  -,  2^,  The  Ungodlinefs  of 
Mankind;  And,  oj.  The  Juftice  of  God.  The  Devils  laid  the  firft 
Wood  to  the  eternal  hellifh  Fire  :  The  Unbelief  of  Men  laid  the  Second, 
but  the  Juftice  of  God  did  kindle  it. 

Firfl,  The  Wickednefs  of  Satan.  Satan  did  not  ordain  Hell,  but  was 
the  Cauie  of  the  fame  being  ordained  ;  for,  fince  he  and  his  Company 
Jude  6.  kept  not  their  firfi  Ejl ate,  and  remained  fled faft  in  their  original  Truth, 
but  left  their  own  Habitation,  and  gave  themfelves  up  to  lie  and  murder, 
2  Pet.  ii.  4.  therefore  they  were  cafi  down  to  Hell,  and  referved  in  everlofiing  Chains 
under  Darknefs,  unto  the  Judgment  of  the  Great  Day.  And  fince  the 
Devil  goeth  rt>und  in  the  World,  and  inftigates  Men  to  Evil,  fo  is  Hell 
alfo  ordained. 

Second,  For  the  Ungodlinefs  of  Men  ^:  According  to  the  eternal  De- 
Markxvi.i6.  ^^^^  ^^  Go^  ;  He  that  believeth  not,  foall  he  damned.  Every  ^ree  ivhich 
Mat.  iii.io.   bringelh  not  forth  good  Fruit,  is  hewn  down,  and  cafi  into  the  Fire. 

T.hird,  The  Juftice  of  God,  who,  as  a  juft  Revenger  of  Sin,  hath  or- 
dained Hell  for  the  Devils  and  Unbelievers  •,  not  through  an  abfolure 
Decree,  as  if  they  were  created  alone  for  to  be  damned,  and  eternally 
tormented  -,  no,  God  created  none  bad  among  the  Angels,  neither  vyilis 
he  the  Death  'and  Damnation  of  a  Sinner  :  But,  becaufe  he,  the  All- 
knowing  God,  faw  before  from  Eternity,  that  fome  of  the  Angels  would 
fall  ',  and  that  Man,  being  deceived  by  Satan,  fhould  alio  tranfgrefs, 
therefore  he  ordained  Hell,  wherein  the  Devils  and  the  Ungodly  Ihould 
be  tormented, 

God  had  ordained  Hell  before  the  Devils  fell  -,  wherefore  the  Prophet 
fays  here,  Tophet  is  ordained  of  old  ;  that -is,  from  Eternity  •,  yet  he  was 
not  the  Cayfe  that  they   fell,  and  that  the  Prophet  fays,  Tea,  for   the 

Kins 


Of    HELL.  299 

King  it  is  prepared '.^  whereby  Senacherib^  the  King  of  JJfyria,  is  under- 
flood,  who  was  a  great  Tyrant,  and  plagued  the  People  of  God  forely  : 
Under  this  Name  lliould  be  underftood,    all    ungodly  and  wicked  Men, . 
great  and  fmalj,  high    and   low,  Kings    and  Subje6ls.   We  fhould  think 
well  othcrwile,  that  the  common  and  mean  People   alone  came  in  Hell. 
It  is  certain,   that  Satan  has  no  Regard  to  Perfons  cr  their  Stations  ;  and 
we  may  fuppofi-,  that  he,  being  a  proud  and  haughty  Spirit,  is  overjoyed 
wiien  he  can  gain  the  Souls  of  P.ligh  and  Mighty,  yet  he   refufeth  none. 
Hell  is  prepared  for  all  the  TranfgrelTors  of  the  Law  of  God,  as  Idolators, 
RIafphemers,  Contemners  of  God's  Word  •,   Hertt'cs,   Hypocrites,  falfe 
Teachers,  Unrighteous,  Rebellers,  Murderers,  Fornicators,  Adulterers, 
etfeminate  Abufers  of  themfelves  with  Mankind  ;  Thieves,  Covetous,. 
T)ruiikards,   Revilers,  Extortioners,  and  all  other  evil  Uoers  and  Unbe- 
lievers.  Above  all,  Hell  is  prepared  for  them,  who  remain  impenitent  and. 
wichour  Faith,  until  their  Lives  end.   For,  as  all  Sicknefs  is  mortal    in  it-- 
fclf,  and  he  that  contemns  the  Remedy  die  efFedually  ;  So  alfo  the  eternal 
Death   is   in  commom  the  Wages  of  Sin  -,  yet  alone  they  who  condema 
the  heavenly  Means  offered  in  the  Gofpel,  are  effedlually  condemned* 
n.   We  v^ill  now  behold  how  it  is  in  Hell. 

Let  us  open  the  Door  of  Hell,  .with,  the  Key  of  God's  Word,  and 
behold  how  it  is  therein,  that  it  may  teriify  the  Ungodly,  who  often 
wrongfully  imagine  that  Hell  is  not  fo  hot  and  terrible,  as  it  is  defcribed  : 
By  the  Word  f/^//,  mujt  be  underflood  all  the  Torments,  wherefore  Hell  ^uj^gxyi  22; 
and  Torments  are  placed  together.  Take  all  the  Torments  and  Tortures, 
that  can  be  invented  in  this  World,  yet  the  Toraients  of  Hell  exceeds, 
them  all  -,  tor  the  fame  is, 

FirJ}^  A  miferable  Torment.  The  Prophet  called  the  fame  in  our 
Text,  Tophet^  that  is  deep^  large^  and  bread.  It  is  called  in  other  Places, 
a  deep  dark  Prifon,  a  deep  Pit,  wherein  is  no  Water,  a  dark  Pit,  outer 
Darknefs,  a  great  Gulph  burning  with  Fire  and  Brimftone.  The  Condi- 
tion of  the  damned  fhall  be  in  eternal  Darknefs,  where  they  Ihall  nevei; 
fee  Light.  Their  greateft  Pain  fhall  be,  that  they  fliall  be  eternally  Cafl  out 
from  the  glorious  Prefence  of  God  and  his  beloved  Sonjeliis  Chrift, 
God  hath  turned  his  gracicus  Countenance  from  them,  fo"  that  they  fliall 
never  behold  him  more,  and  that  to  their  eternal  Shame  and  Mifery  ; 
and  fince  they  are  caft  out  from  the  Prefence  of  God,  then  they  are  alfo 
excluded  from  the  Company  of  the  holy  Angels,  from  the  heavenly 
Paradice  and  Jernfakm,  and  from  the  Company  of  Saints  and  Ele(5t, 
who  praife  God  always.  They  are  excluded  from  all  Comfort,  Hope, 
and  Commileration.   The  Torment  of  Hell  is  miferable, 

17?,  On    Account    of  its  Dreadfulnefs.    The  Breath  of  the  Lord  like  aV{2\.x\.  6. 
Stream  of  Brimjlone,  doth  kindle  it.     The  Royal  Pfalmifl  faith,  upon  the 
IVicked   the    l.crd  JJjall  rain   Snares^   Fire^   Brimftone^  and  an  hcrrible^^^-^^'-'^-  24- 
Tempeji:  This  pall  be  their  Portion  of  the  Cup.  As  none  can  nuniber  the 

Days 


300  Of    HELL. 

Days  of  Eternity  ♦,    fo  neither  can  the  Tormens  of  E^cll  be  numbered. 

Ma-t.xx11.13.  q-j^gy  jjj^ii  ^^   hound   Hand   and   Fooiy   and  cajl   into   outer   Barknefs^ 

there  fljall  be  IVeeping  and  Gnajhtng  of  Teeth,  The  Torments  of  Hell  are 

iniferablc, 

Rev.  xx.  10.      2^,  On  Account  of  its  Multiplicity.  They  Jh all  be  tormented  Night  and 

Pfal.xlix  10.  Day  for  ever  .and  ever.  Their  Confcience  fnall  accufe  them  continually, 

and  Death  Ihall  feed  on  them  •,     they   fliall  be  tormented  in  their  SouJ 

through  the  Remembrance  of  their  Sins  and  Trangreflions,  and   in  their 

Ifa.  Ixvi.  24.  Bodies  by  Fire  and  the  Worm,  for  their  W crm  fh  all  not  die  ^  neither  ft  all 

their  Fire  be  quenched.  They  fhall  be  tormented  always  from  above,    by 

j^  ..  the   burning  Anger  of  God,  which  burneth  unto  the  lowejl  Hell.,  from 

22.  *  '  beneath  of  the  eternal  Hell*s  Fire,  which  fhall  burn,  and  not  be  confumed  : 

rfal.  cxl.  10.  Burning  Coals  fhall  fall  upon  them,  and  they  fld all  be  caji  into  the  Fire, 

into  deep  Pits,  that  they  rife  not  up    again,    from    round    about  of  the 

evil  Spirits   and  Tormentors  -,  yea,  they    fliall  be  tormented  in  all  their 

Senfes  ;    their  Sight  with  dreadful  Spe<ftres  of  the  Damned  ;  their  Hearing 

of  their  own  Weeping  and  Gnafhing  of  Teeth  •,  their  Smell  of  the  fcinking 

Stredm  of  Brimftone  -,  their  Tafte   with  Hunger  and  Thirfb  ;  and  their 

Feeling  with  this  horrible  eternal  Fire.  This  Torment  is  miferable, 

3  J,  On  Account  of  its  Continuation.    St.  John  the  Divine  faith.  They 

'  fhall  be  tormented  Night  and  Day  for  ever  and  ever.  When  one  is  fick,  he 

hath  often  times  IntermilTion  ;  but  the  Torments  of  Hell  fhall  continue, 

and  be  always  alike  ;  their  Tormcnters  fhall  not  be  tired,  neither  their 

j^      ..  g     Tormenters  ceafe  •,  They  fjjall  fcek  Death,  and  fhall  7tot  find  it,  and  fJoall 

dejire  to  die,  and  Death  fhall  flee  frcni  them.   This  Torment  is  miferable, 

4//^,  On  Account  of  Eternity.  The  Smcke  of  Hell  fhall  go  up  for  ever, 

Ifa.xxviv.io.  and  the  Fire  fhall  burn  for  ever  and  ever.  The  Shame  and  Contempt  of 

the  Damned  fhall  be  everlafling  •,  their  Torment  eternal ;  their  Death  an 

eternal  Death  •,  their  Condemnation  an  eternal  Condemnation  •,  and  their 

Prifon  an  everlafling  Prifon,  wherefrom  they  fhall  never  and  never  elcape, 

nor  be  releafed.  This  Torment  is  miferable, 

^th.  On  Account  of  its  being DiiTatlsfadory.  After  the  Damned  have 
fufFered  Thoufand  and  Thoufand  of  Yeats,  it  is  not  Satisfaction  at  all  ; 
fo  that  if  they  could  weep  as  many  Tears  as  there  are  drops  in  the  Sea, 
yet  it  will  not  procure  the  RemilTion  of  one  Sin  unto  them  •,  for  the 
Door  of  God's  Grace  is  then  fliut,  and  will  never  be  opened  again. 

Secondly,  It  is  a  Command,  though  unequal  Torment.  Princes  here  on 
Earth  have  their  Dominion  and  Kingdom,  but  in  Hell  the  Princes  fhall 
be  nothing.  The  Prophet  Ezekiel  numbers  up  a  great  many  Princes  and 
Kings  that  are  condemned,  as  the  Kings  of  T)T(?,  Affyrian,  Egypt,  El  am, 
Mfech,  Tubal,  Edom,  and  the  Princes  from  the  North  :  Whereof  we 
can  fee,  that  Satan  h;uh  no  regard  to  Perfons  of  what  State,  Condition 
or  Age  foever,  but  hegoeth  round  as  a  roaring  Lion,  feeking  whom  he 
may  devour.    W^e   mufl  conclude    that  they  who  have  committed,  the 

greatcft 


Of    H  E  L  L.  301 

greatctl  Sins  here  In  this  Work],  fliall  receive  thj greater  Torments  here- 
after. That  there  fliall  be  a  Difftrence  in  the  Torments  we  can  prove, 

i/.  By  Chrift's  Words.    It  fljall  be  more   tolerable  for  the  Land  of^'^^^'  ^-  '5- 
Sodom  and  Gomorrah  in  the  Day  of  Judgment ^  than   for  that  City  that 
contemns  and  reje(5ls  the  Word  of  God,  and  the  Do6lrine  of  the  GofpeJ. 
JVoe  unto  theeChov^^zm^woe  unto  //^^^  Bethfaida  •,  for  if  the  mighty  Works  ,. 
which  were  done   in  you,  had  been  done  in  Tyre  and  S'ldon^  they  would  ^^'     '     ' 
have  repented  long   ago   in  Sackcloth  and  Afhes.     But  1  fay  unto  you ^  it 
floall  be  more  tolerable  for  Tyre  ^«^  Sidon  at  the  Day  of  Judgment,  than 
for  you.    And  thou  Capernaum,  which  art  exalted  unto  Heaven,  fhali  be 
brought  down  unto  Hell :  for  if  the  mighty  Works,  which  have  been  done 
in  thee,  had  been  done  in  Sodom,  it  would  have  remained  until  this  Day,. 
But  I  fay  unto  you,  that  it  floall  be  more  tolerable  for  the  Land  0/ Sodom ; 
in  the  Day  of  Judgment,  than  for  thee.  The  Jews  of  the  Old  Teftanient, 
fhall  be  tormented  more  than  the  Gentiles  -,  the  Chriftians  more  than  the  f^^^"  "'  ^'• 
Heathens  and  Mahometans.     For,  that  Servant  which  knew   his  Lord* s^^^ 
Will,  and  prepared  not  himjelf,  neither  did  according  to  his  IVill,  fhall  be  ' 
beaten  with    many  Stripes,  but  he  that  knew  not,  and  did  commit  Things 
worthy  of  Stripes,  fhall  be  beaten  with  few  Stripes  :■  For  unto  whomfo- 
truer  much   is  given,  of  him  fhall  much  be  required.    Though  the  lea|t; 
Torment  in  Hell  (hall  be  greater  than  all  the  Tortures  on  Earth, 

2^,  We  can  prove  it  of  the  Inequality  of  Sin  and  Tranfgreflions, 
which  are  not  all  alike  great  and  henious  ;  therefore  fhall  the  Torments 
in  Hell  not  be  alike  neither.  The  Sin  of  Judas -the  Traitor  was  greater 
than  of  Caiphas,  and  that  of  Caiphas  than  of  Pilate,  which  we  can  con- 
clude of  Chrift's  faying  to  Pilate,  he  that  delivered  me  unto  thee  hath  the  Johnxix,  u. 
greater  Sin.  The  Sin  of  Judas  and  Caiphas  was  greater  than  that  of  Pilate 
in  feveral  Degrees  and  Refpc6ls.  Pirft,  Becaufe  they  delivered  Chrift 
unio  Pilate.  Secondly,  Judas  and  Caiphas  knew  of  the  Prophets,  that 
Jefus  was  the  Chritl,  but  Pilat£  was  a  Heathen.  Thirdly^  Judas  and 
Caiphas  delivered  Chrifl  out  of  Covetoufnefs  and  Spite,  but  Pilate  con- 
demned him  through  Fear  of  a  Tumult  and  the  Emperor.  We  can 
conclude  thereby,  that  Judas  fhall  receive  greater  Punifhment  than  Pilate. 
This  is  the  Meaning  of  thei^poflle,  when  he  faith,  that  Judas  went  to  ^^^  • 
■his  own  Place.    That  is,  the  Placf:  of   Torment  in  Hell,  which  he  had  '  ^' 

prepared  for  himfelf  by  his  TranlgrefTion.  This  we  can  conclude  by  the 
following.  Firji,  Of  the  Perfon  whom  he  betrayed.  Secondly,  Of  the 
Remorfe  in  his  Confcience,  which  drove  him  to  the  Halter.  The  Tor- 
ment in  Hell  is  all  alike  for  the  Damned,  yet  they  fhall  not  all  be 
tormented  ahke,  but  one  fliall  b^  tormented  more  than  another. 

3^,  We  can  prove  it  of  the  Condition  of  the  eternal  Life.  If  there  be 
a  Difference  in  the  Honour  and  Glory  of  the  Elecl  in  Heaven,  to  be 
underftood  in  regard  to  the  Degree,  but  not  in  the  Glory  itfelf,  then 
ihall  there  alfo  be  a  DifTerence  in  the  Torment  of  the  Damned  in  Hell  •, 

for 


302  6/    H  E  L  L. 

for  as  are  there  is  many  Rooms  in  Heaven  for  the  Elcd,  (o  aho  are  there 
many  Rooms  in  Hell  for  the  Damned.   . 

Thirdly,  It  is  eternal  and  without  End,  No  Torture  in  this  World  is 
fo  great  and  tormenting,  but  the  fame  will  have  an  End  •,  but  the  Tor- 

Iia.  Ixvi.  2<<.  ments  of  Hell  is  without  End,  ihe  Worm  jhall  mi  diz,  neither  Jloall  the 
Fire  he  qiienched^  for  the  fame  is  eternal  •,  and  that  in  regard  to  the  fol- 
lowing. 

17?,  In  regard  to  ihe  Breath  of  ihe  Lord,  which  is  hke  a  Stream  of 
Brimfione,  and  doth  kindle  it.  There  is  no  Sarisfa6tion,  no  Ranfom,  no 
RemifiionofSins,  nor  Redemption  from  Hell ;  For  thislnfcription  ftandeth 

Mat.  V.  25.  over  the  Gate  of  Hell,  Verily,  thou  fhalt  by  no  Means  ccme  cut  thence, 
till  thou  heft  ^ aid  the  uttermcfl  Farthing. 

2d»  In  regard  to  the  Bodies  of  the  Condemned.  An  Iron  remainerh 
Iron  even  in  the  Midft  of  a  great  Furnace,  fo  alio  fhall  the  Bodies  ot  the 
Damned,  after  the  general  Refurredtion,  remain  burning  eternally  in  Hell  ; 
for  the  Lord  Almighty  will  take  Vengeance  of  them  in  the  Day  of  Judg- 
ment, in  putting  Fire  and  Worms  in  their  Flefn,  and  they  fliall  hel 
them,  and  weep  for  ever  and  ever. 

o^d.  In  regard  to  the  Fire  and  Wood.  The  Prophet  faith  in  cur  Text, 
the  Pile  thereof  is  Fire  and  much  Wood.  The  Fire  v/e  have  here  on  Earth, 
is  not  to  be  compared  to  the  Fire  in' Hell.  Our  earthly  Fire  is  kindled  of 
the  Breath  of  Man,  but  the  Fire  of  Hell  is  kindled  by  the  Breath  ot  the 
\^Qxdi,  which  is  as  a  Stream  of  Brimflone.  Our  earthly  Fire  can  be  quenched, 
but  Heirs  Fire  is  never  quenched  %  our  earthly  Fire  mufl:  be  fup- 
plied,  but  the  Hell  Fire  has  much  Wood  from,  the  Anger  and  Wrath  of 
God  ;  our  earthly  Fire conlumeth every  Thing,  but  the  Hell  Fireburneth 
For  ever,  and  the  Bodies  and  Souls  of  the  Damned  are  not  confumed  •, 
our  earthly  Fire   g'veth   glances^  and    is  fliining,    but   the  Hell  Fire  is 

Ifa.lxvi.l  2^.  Q^rl^  and  black.  The  Prophet  faith  in  another  PhcQ,  that  their  Worm  fhall 
not  die:  we  can  conclude  thereby,  that  there  fnall  be  Worms  in  this  Fire  : 
Thefe  Worms  fhall  be  gnawing,  bi:ing,  and  burning,  for  each  of  them 
hath  four  Stings,  nnmdy  -,  Firfr',  The  Deprivation  -of  paft  Good. 
Secondly,  The  Remembrance  of  paft  I'ranfgrefilons.  Thirdly,  The 
Suffering  of  the  prefent  Torment.  And,  Fcnrthly,  The  long  Tail  of 
Eternity.  D/xrj  was  very   much  gna-wed  of  this  Worm,  when  ^^7-^,6i7;7? 

Lukexvi.25.  faid  unto  him.  Remember  that  thou  in  thy  Life  Time  received  thy  good 
Things,  and  Itkszvife  l.^z^rus  evil  Ihings.,  but  jnza  is  he  comforted,  and 
then  art  tormented.  If  we  confider  thofe  Words  rightly,  we  fliall  find 
all  thofe  four  before  mentioned  Stings  in  them. 

Since  then  the  Torments  of  Hell  is  eternal,  and  fo  horrible  that  the 
fame  cannot  be  defcribed,  are  then  the  Condemned  not  dealt.  unjjfLly  by, 
that  they  are  puniflied  with  eternrd  TorrjiCnts  for  temporal  Crime?  and 
Tranfgrerfions  ?  No.  certairly,  God  rew-rdeth  them  iiot  unjufdy.  A 
Criminal  is  not  puniflied    alone  according  to  the  Greatncfs  c^^-his  Crime, 

but 


Of    H  E  L  L.  30J 

alfo  according  to  the  Greatnefs  of  the  Perfon,  againft  whom  the  Crime 
is  committed  ;  He  who  finneth  againft  a  King,  committeth  a  greater 
Crime  then  he,  who  finned  againft  a  private  Perfon.  Now  God  is  infinite 
Lord  of  Lords,  and  King  of  Kings  ;  therefore  muft  they,  who  fin  againft 
him,  be  puniflied  with  infinite  Torments.  God  is  the  eternal  Good  5 
Then  it  is  juft,  that  they,  who  depart  from  him,  fiiould  be  rewarded  with 
eternal  Evil.  The  ungodly  Sin  in  the  Eternity  of  their  Life  here  on 
Earth,  and  if  they  were  to  live  for  ever,  they  would  alfo  Sin  for  ever  ; 
therefore  are  they  punifhed  in  God's  Eternity  :  In  the  fame  Condition  a 
Man  dieth,  in  the  fame  he  remaineth  in  Eternity.  The  Ungodly  dying  in 
their  Sins,  remaineth  fo,  and  fhall  never  be  redeemed  therefrom. 

Let  us  think  often  upon  Hell  with  our  Thoughts  in  this  World,  that 
we  Ihall  not  come  there  hereafter  with  Soul  and  Body  :  When  we  fee 
a  Criminal  executed,  we  enquire  always  the  Caufe  of  his  Suffering, 
thinking  the  Lord  may  preferveus  from  fuch  fFiameful  Death  -,  we  fhould 
much  more  be  careful  and  fliun  Sin,  whereby  fo  many  are  become  eternal 
Criminals  in  Hell,  Was  there  but  two  or  three  to  be  damned,  we  fhould 
then  be  afraid  that  we  might  be  even  one  of  them  •,  much  more  muft  we 
now,  while  we  know,  that  the  Road  that  leadeth  to  Deftruftion  is  broad, 
and  many  Thoufands  walk  on  the  fame  :  For  as  in  the  Deftrudtion  of 
the  firft  World,  there  were  but  Eight  faved,  in  the  deftroying  of  .S^^cw 
and  Gcmorrahbut  Four  ;  and  of  Six  Hundred  Thoufand  but  Two  came 
in  the  Land  C^^^^w  ;  fo  ftiall  but  few  be  faved  inComparifon  to  the  great 
Multitude  that  Ihall  be  damned.  Our  Saviour  Jefu^  Chrift  admonifheth 
us,  Slrive  to  enter  in  at  the  fir  ait  Gate^  for  many  will  feek  to  enter  in,  Lukexlii.24. 
and  Jh all  not  be  able. 

The  Lord  be  gracious  unto  us,  avd  open  our  Eyes,  that  we  may  fee  and 
find  the  Way^  that  .leadeth  to  the  eternal  Life^  and  thereby  ef cape  the  broad 
Road  that  leadeth  to  the  eternal  Dejlru^ion.  Hear  us  good  Lord  for 
Chriji  our  Saviour* s  Sake.     Amen. 


3  H  XL.    S  E  R  M  O  N, 


304  Of   HEAVE  N. 

XL.     S  E  R  M  O 


ler  VI. 


O  F 

HEAVEN. 

The  Text,  Mathew,  XIII.  43,  ver. 

^hen  Jkall  the  Righteous  Jhine  forth  as  the  Sun  i?i  the  Kingdom  of 

their  Father. 

Introduction. 

r   JjfJ!^  HA^  Jhall  be  done  unto  the  Man,  whom  the  King  delighteth   to 

'  rr        Honour  ?  We  may  alfo  afk,  What  fliall  be  done  unto  the  Man, 

whom  the  heavenly  King  delighteth  toPIonour  ?  We  fliould  call 

thtmSons  of  God.    This  is  the  greatell  Honour,  that  can  befal  them  in 

this  World  ;  whereupon  fhall  follow  the  everlafting  Honour  in  Heaven  : 

But  that  we  fhould  not  think,  that  the  Honour  of  God's  Children  in  this 

.  World  confifts  only  in  a  bare  Title,  whereupon  nothing  fiiall  follow ; 

therefore   faith  the  Apoftle  St.  Joi?;/,  17?  Epiftle  III.   2.   Behold  now  are 

we  the  Sons  of  God^  and  it  doth  not  yet  appear^  what  we  Jhall  be,  butzve 

know,  that  when  he  pall  appear,  we  Jhall  be  like  him  -,  for  we  Jhall  fee 

him  as  he  is.  The  Apoftle  defcribeth  in  thefe  Words,.  .  i.   The  Honour 

of  the  Sons  of  God  in  this  World.     And,  2.  Their  Honour  after  this 

Life. 

I.  The  Honour  of  the  Sons  of  God  in  this  World,  that  they  are  Sons 
of  God.  Adam  and  Eve  were  the  two  firfl;  Children  of  God,  but  they 
became  through  their  Dilobedience  foon  fatherlefs  ;  fmce  them,  no  Sons 
of  God  are  more  born,  for  they  are  all  Children  of  Wrath  by  Nature  ; 
God  needeth  no  more  Children,  for  he  has  his  firft  born  Son,  whom  he 
hath  generated  of  hisownEffence  from  Fternity,  fitting  upon  the  Throne 
by  him  -,  but  we  needeth  a  Father.  We  were  therefore,  having  by  Nature 
no  Child's  Right,  chofen  and  adopted  of  meer  Grace  •,  and  this  Adoption 
is  made  in  the  holy  Child  Jefus,  whom  God  fent  in  Time  unto  the 
World,  that  we  through  and  by  him  might  receive  the  Adoption  of 
Sons,  We  can  beft  perceive  this  Honour  by  the  following. 

Brjt, 


0/    H  E  A  V  E  N.  305 

Firji^  Of  the  precious  Worth,    where  this  Adoption  is  purchafed. 
For,  if  a  Thing  muft  be  prized  of  its  Coft,  then  certainly  this  Purchafc 
is    of  the  greateft  Value  :    It  is  not  obtained  with  a  great  Sum,  as  the 
Roman  Freedom  in  old  Days  •,  neither  with  the  Forefkins  of  Philiftins^  Aasxxii.zS. 
as  David  gave  for  Saul's,  Daughter  ;  neither  witli  any  corruptible  Things  2-  ^"^"  ^ 
as  Silver   and  Gold,  but   with  the  'precious  Blood  of  Chrijl,    the  only  i  Pet.  i.  lo. 
Begotten  of  the  Father  from  Eternity. 

Secondly,  Of  the  Majcfty  of  him,  after  whom  we  arc  called,  namely 
God.  D  3.V  id  fa  id  unto  Saul'5  Servants^  who  offered  unto  him  Micah  the  '  S^'"-^"'* 
King's  Daughter :  Seemeth  it  unto  you  a  light  to  be  a  King's  Son  in  Law,  H^b.  xi.  24. 
We  read  of  Mofes^  that  ivhen  he  was  come  to  Tears,  he  refufed  to  he 
called  the  Son  {?/ Pharaoh'^  Daughter.  What  Comparifon  is  there  between 
God  and  SauU  between  the  King  of  Heaven,  and  PharaoFs  Daughter  ? 
Was  it  not  a  light  Thing  to  be  a  King's  Son  in  Law  ?  neither  a  light 
Honour  to  be  called  PharaoFs,  Daughter's  Son  }  Much  more  Honour 
is  it,  to  be  called  Sons  of  God.  It  is  a  great  Honour  to  be  God's  Servants, 
a  greater  Honour  to   be  God's  Friends,  but  the  greateft  Honour  is  to 
ht  Sons  of  God.    Thereof  follows,  that  being  Children  of  God,  we  <?r^  Rom.viii.17. 
Heirs  of  God,  and  joint  Heirs  with  Chriji. 

Thirdly,  Of  the  Privileges  and  Freedom,  which  God's  Children  have 
before  and  above  others.  The  Lord  giveth  unto  his  Children  many  Free- 
doms, becaufe  they  are  become  through  Grace  well-pleafing  in  his  Sight. 
Of  all  thefe  Freedoms  we  will  mention  here  but  thefc  three  following. 

zjl,  A  Child   of  God  is  made  free  from  Sin  and  Damnation.   The 
Apofile  St.  Paul  faith  thereof,  There  is  no  Condemnation  to  them  which  ^°"^-'^"^-  *• 
are  in  Chriji  Jefus. 

idly,  A  Child  of  God  received  a  new  Name  -,  he  was  before  a  Slave, 
now  a  Son  ;  a  Sinner,  now  a  Saint.  The  Spirit  of  the  Lord  faith  thereof 
by  St.  John  the  Divine,  to  him  that  overcometh,  will  I  give  a  white  R^v,  ii.  17. 
Stone,  and  in  the  Stone  a  new  Name  written.  The  white  Stone  fignifieth 
the  RemifTions  of  Sins  -,  for  a  white  Stone  was  given  in  old  Days  to  a 
Perfon  that  was  pardoned,  and  a  black  Stone  to  the  Condemned. 

^dly,  A  Child  of  God  is  Heir  to  all  thePromifes  ofGod.    The  Apoftle  ^  ,    ■  r  -,?( 
Paul  calleth  them  therefore.  The  Children  of  Promife. 

This  is  hid  from  the  World.  //  doth  not  yet  ap'^ear,  what  we  fhall  be. 
Many  of  the  Children  of  God  live  herein  this  World  in  the  greateft  Poverty^ 
Sicknefs,  and  Adverficy,  fo  that  Men  would  not  think  that  they  were 
Children  of  God.  Lazarus  laid  before  Divest  Gate  full  of  Sores  and 
Boils,  ,and  Dives  did  not  imagine,  that  he  was  a  Child  of  God,  but  when 
he  was  in  Aaraharn's  Bofom,  it  did  appear  he  was  a  Child  of  God.  Then 
we  jhall  be  like  him,  for  we  fJoall  fee  him  as  he  is. 

2,  The  Honour  of  God's  Children  after  this  Life,  confifting  in  the 
following, 

Firfi, 


3o6  -  0/    H  E  A  V  E  N. 

Firfi^  *They  Jhall  he  like  him.  Not  in  eternal  Godhead,  neither  in  the 
Majefty  of  the  perfonal  Union,  neither  in  the  Excellency  of  the  Redemp- 
tion, neither  in  the  Exaltation  to  God's  right  Hand,  nor  in  the  Flonour 
of  Adoration,  for  all  thefe  becomech  unto  Chrift  alone,  who  is  God  for 
ever  and  ever  -,  but  like  him  in  Glory,  every  one  according  to  his 
Meafure  ;  for  as  one  Star  differeth  from  another  Star  in  Glory,  alfo  the 
Ele6l  fhall  exceed  one  another  in  Glory. 

Secondly  y  See  him  like  as  he  is.  WefeeGodhere  through  aGlaCs  darkly, 
but  we  Ihall  fee  him  hereafter  Face  to  Face  ;  None  in  this  Lire  can 
imagine,  nor  comprehend,  much  lefs  fpeak  out,  what  Glory  this  fhaH 
be  i  in  the  mean  while  we  muft  wait  therefore  with  Delire,  and  prepare 
ourfelves  thereto  with  Holinefs,  and  live  here  in  the  gracious  Kingdom  as 
Children  of  God,  that  it  may  appear  hereafter  in  the  glorious  Kingdom, 
what  we  fhould  be  ;  where  the  Righteous  Jhall  (bine  forth  as  the  Sun  in 
the  Kingdom  of  their  Father.  V/e  will  of  tholfe  Words  confider  the 
eternal  Life,  or  Heaven,  as, 

F I R  s  T , ,  -^  Kingdom. 

Second,  A  Kingdom  of  Light . 

Third,  A  Kingdom  of  Right eoufnefs  and  Holimfs. 

"^  Explanation  of  the  Text,> 

I.  We  will  confixier  Heaven  as  a  Kingdom. 
As  every  Man  can  be  divided  in  the  internal  andexternal  ;  fo  alfo  there 
are  two  Lives,  the  natural  and  the  fpiritual  in  every  one  •.  The  natural 
Life  is  ruppor.ted  by  natural  Things,  and  the  fpiritual  by   fpiritual.  The 
natural  Life  beginneth  at  our  Birth,  and   endeth  at  our  Death,  but  the 
fpiritual  Life  beginneth  here   in  the  gracious  Kingdom,  and  ccntinueth 
eternally    in   the  glorious  Kingdom,  where  the  Souls  of  the  Righteous 
united  with  their  refpedlrve  Bodies  at  the  laft  Day,  fhall  be  eternally  re- 
joiced with   unfpeakable  Glory  and  Honour.    When  the  Spirit  of  God 
would   defcribe  the  eternal  Life  in  the  holy  Record,  he  in  regard  to  our 
weak  Underllanding  ufeth  Exprefiions  full  of  Joy  and  Glory,    that    v/e 
may  conclude  thereof,  what  Glory  and  Honour  we  have  to  expedV,  and 
calleth  the  fame,  T^he   third  Heaven.    The  Habitation  of  God's  Holinefs. 
2  Cor.  xii. 2.  ^he  Place  of  God's  Habitation.     The  holy  City.    The  City  of  the  living 
Pfal.  xxxiii.  God.    A  City  whofe Builder  and  Maker  is  God  :  The  heavenly  Jerufalem. 
H*        ,       A  building  of  God,  and  Houfe  not  made  with  Hands,  eternal  in  the  Heavens. 
Heb  xf  lo  ^  needing  Paradife.     Abraham's  Bofom.    It    is  called  in  our  Text,  a 
Heb!  xii.  22.  Kingdom  ;  not  the  Kingdom  of  God's  Power,    which  extends  over  the 
a^Cor.  V.  I.  whole  Creation  ;  neither    the  Kingdom  of  God's  Grace,  which  is  admi- 
niftred  in  the  Chriftian  Church,  by  the  Spirit  and   the  Word  of  God  ; 
but  the  glorious  Kingdom  of  God  in  Heaven,  called  in  other  Scripture 

Place, 


Of    HEAVEN'.  5<?^ 

Heaven.    A  glorious  Kingdom.  An 


Places,  The  Kingdom  of  God.    The  Kingdom  of  Chrifi.    The  Kingdom  o/Markx.  23. 

eternal  Kingdom.  A  Kingdom,   which  ^^■^•'^y^^-Z' 


cannot  be  moved.  ^^-  ?;  ' '  • 

Heaven  is  called  a  Kingdom  on  Account  of  the  following,  '  *  *     * 

Firji,  On  Account  of  its  Greatnefs.  The  Heavens,  which  we  fee  with 
our  Eyes,  is  greater  than  the  Earth  •,  for  the  whole  Globe  is  but  a  Step 
in  Comparifon  to  the  great  Extent  of  the  Firmament,  much  greater  muft 
then  the  invifible  Heaven  be.  St.  John  the  Divine  faw  an  Angel,  who  had 
a-golden  Reed  to  meafure   the  newCity,  meafured  the  fame  with  Reed 
Twelve  Thoufand  Furlongs.  The  Spirit  of  the  Lord  ufech  here  a  certain  Rev.  xxi.  re 
Number    for  an  uncertain,    fliewing  thereby   the  Greatnefs  of  his  King- 16. 
dom  :  There  are  many  Kingdoms  on  Earth,  Every  Kingdom  is  divided 
into  many  Countries,  every  Country  has  its  Cities,  every  City  has  its  Bur- 
gers, every    Burger    has  his  Houfe,  and  every  Houfe  its  own  Family  : 
But  the  Kingdom  of  Heaven    is  one  Kingdom,  one  Heaven,    and  one 
Houfe,   Well  faith  our  Saviour,  in  my  Father's  Houfe  are  many  Manjions- : 
Not  to  be  underftood,    that  it  is  divided  in-  many  Rooms,  but  for  th?^^^'^^^^'  ^'' 
following. 

i/.  For  the  great  Room  that  there  is.  They  who  are  willing  to  take 
in  Strangers  to  lodging,  fay  always,  as  Rebecah  faid  to  Abraham's  Ser- 
vant, There  is  room  enough  that  thou  can  lodge  in  ;  but  they,  who  are  Gen.xxiv'.z5 
unwilling  to  lodge  a  Stranger,  maketh  always  excufe  of  having  no  Room 
to  lodge  in  ;  Our  Saviour  faith  therefore,  in  my  Father's  Houfe  are  many 
Man/tons  •,  Ihewing  thereby  his  Father's  Willingnefs  to  receive  the  Faith-  - 
ful  in  the  heavenly  Kingdom. 

idy  For  the  many  Inhabitants,  that  are  there.   The  Angels,  Patriarchs, 
Prophets,  Apoftles,  Martyrs,  Conf^-ilors,    Faithful,    and  Eled,  who, 
although  a  fmall  Number,  in  Comparifon  to  the  Devils  and  the  Damned  ^^^•'^"-  »3' 
in  Hell,  make  up  a  great  Multitude,  which  no  Man  can  Number  :  as 
St.  John  the  Divine  faith.  .      .  ^^^-  ^"-  *5- 

3^,  For  the  differing  Honour  and  Glory.  AirSubje(5ls  in  an  earthly 
Kingdom  are  not  alike  in  Degree,  Honour  arid  Condition  -,  alfo  Ihall 
there  be  Degrees  of  Glory  in  the  Kingdom  of  Heaven.  The  Apofllc 
Paul  faith  thereof,  there  is  one  Glory  of  the  Sun,  and  another  Glory  of  the 
Moon,  and  another  Glory  of  the  Stars,  for  one  Star  differeth  from  another  ^°^-  ^^'  4»'' 
Star  in  Glory  ;  fo  alfo  is  the  Refurretiion  of  the  Dead  :  Though  every 
one  Ihall  have  an  unfpeakable  Joy. 

Secondly,  Heaven  is  called  a  Kingdom,  on  Account  of  its  ruling  Power 
and  Highnefs.   There  is  but  one  King  in  every  earthly  Kingdom.   All  the  ,, 
Elc6t  are  made  in  Heaven,  Kings  and  triumphing  Conquerors  :   They         ''  ^'' 
have  warred  here   againft  Sin,    the  Devils,  the  World,  Death,  Hell  and 
their  Flefli  -,  but  they  fhall  there  hang  up  their  Armours   in  Token  of  Rev.  xx.  6. 
Vidtory, .  and  reign,  with  Chrilt  a  Thoufand  Years. 

Thirdly^ 


IrJ^  Of    H  E  A  V  E  N. 

thirdly ^  It  is  called  a  Kingdom  on  Account  of  the  Privileges  and 
Freedoms.  Every  Kingdom  has  its  own  Privileges,  and  every  Condition 
and  Degree  in  a  Kingdom  has  their  particular  Privilege  :  But  the  Ele6l 
fhall  have  in  Heaven  alike  Privilege  j  they  fhall  be  free  from  Sin  and  all 
Caufes  of  Sin. 

Fourthly,  It  is  called  a  Kingdom  on  Account  of  its  Juftice.  There  is 

Iia.xxvi.  10.  often  little  Juftice  exercifed   in   earthly  Kingdoms.  For   in  the  Land  of 

Habb.  i.  13.  Uprightnefs,  the  Wicked  will  deal  unjuftly  \  and  devour eth  the  IvJan  that 

is  more  Righteous  than  he:  But  Heaven  is  a  Kingdom  where  Righteouf- 

nefs  dwelleth. 

Fifthly,  It  is  called  a  X/;;^^*?;;?  on  Account  of  the  Peace  that  is  there. 
Peace  is  the  moll  precious  Pearl  in  a  King's  Cr©wn  .*  But  where  can 
we  find  the  fame  conftant  here  on  Earth  ?  Kings  and  Princes  conclude 
always  eternal  Peace  together,  but  their  Eternity  is  as  inconftant  as  them- 
felves  :  In  Heaven  there  is  eternal  Peace,  the  Prince  of  Peace  dwelleth 
there,  and  the  Saints  lliall  come  there  to  the  eternal  Peace. 

Sixthly,  It  is  called  a  Kingdom  on  Account  of  the  Superfluity  of  all 
Good  there.  No  Kingdom  on  Earth  is  fo  rich,  but  there  are  feme  defed  : 
But  ip.  Heaven  the  Eled  Ihall  havePlenty  of  all  Things-,  they  fhall  know 
all  Things  •,  they  Hiall  drink  of  the  Fountain  of  Wifdom  -,  they  fhall  be- 
hold the  eternal  Light  of  Truth  and  Wifdom  •,  they  fhall  be  delighted 
with  the  harmonious  Melody  of  the  Angels  •,  they  fliall  behold  God  Face 
to  Face  ;  they  fhall  dwell  in  the  eternal  Habitations  made  without 
Hands  ;  and  they  fhall  be  clothed  with  white  Garments  and  Robes  of 
Rightebufnefs,  Oh  Lord  God,  wherefrom  fhall  we  take  Words,  or 
Comparifons  to  exprefs  the  Glory  of  this  heavenly  Kingdom  ?  Was 
Solomon  in  all  his  Glory  not  arrayed  like  the  Lillies  of  the  Field  ?  How 
can  this  mortal  Glory  be  arrayed  like  the  heavenly  Lillies  of  the  beautiful 
Gardens  of  God's  Paradife  ? 

Seventhly,  It  is  called  2i  Kingdom  on  Account  of  itsConftancy.  Earthly 
Kingdoms  can  be  conquered  and  deflroyed  by  the  Enemies  -,  but  the 
Kingdom  of  Heaven  is  an  everlafting  Kingdom  ;  No  Enemies  can  war 
againfl  the  fame,  nor  Age  and  Time  confume  the  fame,  but  it  fliall 
laft  as  long  as  the  King,  that  is,  eternally  without  End  ;  We  are  here 
on  Earth,  Sojourners  ;  but  fhall  be  there,  Inhabitants  to  Eternity. 

But  who  has  formed  or  made  this  heavenly  Kingdom  ?  Earthly  King- 
doms have  their  Beginning  and  Origin  from  Men.  Nimrod  founded  the 
Bahylonifh,  Cyrus  the  Per/tan,  Alexander  the  Grecian,  and  Julius 
C^far  the  Roman  Kingdoms  ;  But  the  holy  bleiTed  Trinity,  Father,  Son, 
and  Holy  Ghoft,  hath  prepared  the  Kingdom  of  Heaven. 

The  Father,  in  that  he  hath  made  us  able  to  the  Inheritance  of  the  Saints 
iji  Heaven,  and  hath  Heaven  for  the  Faithful  from  Eternity  •,  and  hath 
promifed  the  eternal  Salvation  through  Grace  to  the  Faithful,  and  ful- 
iilleth  his  Promifes  for  Chrifl's  Sake. 

The 


Of.  HEAVE  N.  309 

The  Son,  in  that  he  as  high  Prieft  hath  fulfilled  the  Law  of  God 
through  his  Obedience,  and  thereby  procured  our  Salvation;  as  the  Pro- 
phet hath  declared  unto  Jus  in  his  heavenly  Father's  Will  •,  and  as  the  King 
defends  his  Church,  and  aiiures  unto  us,  in  his  Word  and  Sacraments,  the 
eternal  Life. 

The  Holy  Ghoft,  in  making  us  free  from  the  Law  of  Sin  and  Death, 
wherefore  he  is  called,  the  Spirit  of  Life  in  Chrifi  Jefus.  Rom.  viii.  2. 

The  Means  which  God  ufeth  to  help  us  to  the  eternal  Life,  are  the 
following. 

i/,  On  God's  Side,  his  Word   and  Sacraments,   the  Minifters  who 
preach  the  Gofpel,  and  adminifter  the  Sacraments ;  and  the  holy  Angels, 
whocarry  the  Souls  of  theFaithtul  into  the  Bofom  of  Jbraham^Vi^d.  Ihall , 
at  the  laft  Day  gather  together  the  Eledl  from  the  four  Corners  of  Heaven. 

idl)\  On  our  Side,  Faith.    Wherefore  the  Apoftle  Peter  callcth  the  j  Pet.  i,  i. 
Salvation  of  Souls,  the  End  of  Faith. 

III.  We  will  confider  Heaven  as  a  Kingdom  of  Light. 

"The  Righteous  fhall  Jhine  forth  as  the  ^Sun.  What  is  brighter  in  this 
World,  than  the  Beams  of  the  Sun,  for  it  fendeth  forth  bright  Beams, 
and  dimmeth  the  Eye.  Although  thefe  Words  of  our  Saviour  in  our 
Text,  are  Proof  enough  of  the  Glory  andClearnefs  which  the  Eledl  fhall 
enjoy  in  the  Kingdom  of  Heaven,  yet  we  will  prove  the  fame  by  the ; 
following. 

Firfi^  By  Scripture  Texts.  Barack  andDehraFs  Song  alfo.  Let  them  jud.  v.  31. 
that   love   the  Lord,  be  as  the  Sun,  whm  he  goeth  forth  in   his  Might. 
The  Prophet  Daniel  faith,  they  that  he  wife,  fhall  Jhine  as  the  Brightnefs  Dan.  xii.  3. 
of  the  Firmament,  and  they  that  turn  many  to  Righteoufnefs,  as  the  Stars 
for  ever  and  ever.  The  Apoftle  P^?// confirmeth,  that  Chrifi  fhall  change  ^^^^-  "'•  *'* 
our  vile  Bodies,  that  they  may  be  fafhioned  like  unto  his  glorious  Body. 

Secondly,  As  the  Brightnefs  of  the  Angels.   In  the  Refurre^ion  the  Mat.  xxii.3o  > 
Ele5l  are  as  the  Angels  in  Heaven.    The  Angels  are  csWtd  flaming  Fire,  ^'^^^-  *^^^'  ^' 
and  have  always  made  their  Appearance  here  on  Earth  in  fhining  Forms. 
The  Prophet  Daniel  faw  an  Angel  clothed  in  Linnen,  whofe  Loins  were  Dan.x.  5,6. 
girded  with  fine  Gold  ;  his  Body  was  like  the  Beryl,  and  his  Face  as  the 
Appearance  of  Lightning,  and  his  Eyes  as  Lamps  of  Fire,  and  his  Arms 
and  his  Feet  like  in  Colour  to  polifhed  Brafs.    The  Angel  that  defcended 
from  Heaven,  and   rolled    the  Stone  from  the  Door  of  the  Sepulchre  -, 
his  Countenance  was  like  Lightning;  and  his  Raiment   white   as  Snow.  Mat.xxviii,3 
Alfo  fhall  the  Elecl  be  in  the  Kingdom  of  Heaven,  and  are  therefore 
clothed  with  white  Robes.  ^  Rev.  vii.  9. 

Thirdly,  Of  the  fliining  Face  of  Mofes,  The  Face    of  Mofes  became  Exod.xxxlv. 
clear  and  fhining,  by  being  Forty  Days  and  Forty  Nights  by  the  Lord  on 
Mount  Sinai.  How  much  more   fhining  fliall  the  Ele6l  become,  when 
they  fhall  be   eternally  by  God   in  his  glorious  Kingdom,  and  fee  him 
Face  to  Face  as  he  is } 

Fourthly  y 


3-to  Of    HE  A  V  E  N. 

Fourthly^  By  the  Transfiguration  of  Chrill  on  Mount  ^habor  \  when 
his  Raiment  became  jhining^  exceeding  white  as  Snow.  We  can  pirtly 
xonclude  of  this,  what  Glances  andClearnefs  the  Ele6t  fhall  enjoy  hereafter. 

Fifthly,  By  natural  Images.  We  find  in  Nature  many  clear  (hining 
Bodies,  as  diamond  Glafs,  and  other  precious  Stones.  Why  hath  God 
created  them  ?  They  are-certainly  created  for  the  Ufe  and  Diverfion'of 
Mankind  j  but  the  l.ord  will  alfo  adrnonifh  us  by  them  of  the  Clearnefs 
which  our  Bodies  Ihall  have  in  Heaven.  We  might  othf^rvvife  repent 
that  God  had  given  fuchaclear  Body  tothefe  lifelefs  Creatures,  thinking, 
why  hath  the  Lord  created  the  Sun,  Pearls,  Diamonds  and  fuch  like, 
with  fuch  a  tranfparant  Body  •,  and  us,  who  are  created  after  his  own 
Image,  and  are  his  handy  Works,  with  fuch  coarfe  and  dark  Bodies  ? 
Is  Man  the  Lord  of  the  World,  the  Sun  the  Servant  of  the  World,  the 
Pearl  and  precious  Stones,  the  Ornaments  of  Men,  Why  hath  the  Lord 
given  clearer  Bodies  unto  the  Servants  than  unto  the  Lord  ?  In  the  King- 
Rev.  xxi.  23.  dom  of  Heaven  the  Righteous  fhall  fhine  forth  as  the  Sun.  ^his  Kingdom 
hath  no  tietd  of  the  Sun,  neither  of  the  Moon  to  fhine  in  it,  for  the  Glory 
of  God  did  lighten  it,  and  the  Lamb  is  the  Light  thereof .  An  heavenly 
Clearnefs  fhall  go  forth  from  the  effertial  uncreated  Light,  which  fhall 
enlighten  all  the  Eled,  wherein  they  fhall  walk,  and  be  enlightened  by 
the  Light  of  God's  Countenance  for  ever  and  ever. 

This  Clearnefs  fhall  confill  in  the  perfecft  Reftitution  of  God's  Image-, 
in  the  happy  Beholding  of  God's  Countenance,  and  in  eternal  Praife. 

In  the  perfect  Reftitution  of  God's  Image.  Jdam  loft  through  his 
Tranfgreflion  the  Image  of  God,  and  the  Lord  did  renew  the  fame  by 
his  gracious  Promife  concerning  the  Seed  of  the  Woman,  which  Adam 
was  to  embrace  through  Faith.  The  Lord  rencweth  his  Image  daily  in 
us  by  his  Spirit  and  Word,  when  we  do  not  refift  the  fame  through 
Obftinacy  •,  which  Image  never  becometh  in  this  World  entirely  free 
from  the  Spots  of  Sin,  but  that  the  Remnents  of  Sin  hangeth  in  us  •.  But 
in  the  eternal  Life,  the  Image  of  God  fhall  be  perfedly  reftored  both  in 
Soul  and  Body. 

The  Souls  fhall  fhine  forth  of  the  Knowledge  of  God's  Myfteries, 

Ka.  liv.  13.    they  fhall  be  taught  of  the  Lord,  and  fhall  know  the  Lord  as  he  is.  We 

1  Cor.  xiii.f.  know  God  here   in  Part,    and  the  Vail  of  Mofes  is  over  our  Eyes,  as 

upon  the  Heart  of  the  Jews  :  But  the  Vail  fhall  betaken  away  hereafter, 

and  we  fhall  fee  him  Face  to  Face.  We  fhall  then  perfectly  underftand 

the  following  Myfteries. 

ifi,  TheMyftery  of  the  Holy  Trinity.  How  One  can  be  Three,  and 
Three  Ohe,  is  wonderful  and  uninteligible  for  human  Reafon,  and  we 
can  therefore  form  only  fome  dark  Thoughts  thereof;  It  is  a  bottomlefs 
Pit,  which  our  Underftanding  cannot  fathom  ;  hut  in  the  eternal  Life 
we  fhall  fee  God  perfedly  as  he  is. 

idly^ 


0/    H  E  A  V  E  N.  311 

idly.  The  Myfl-ery  of  the  holy  Incarnation  of  Chrift,  who  took  on 
the  human  Nature  in  his  perfonal  Union.  This  is  a  Myftery,  that  the 
Angels  defire  to  fee  into.  The  Lord  faid  of  Adam,  Man  is  become  like  '  ^^^•..'-  ^^• 
ene  of  us  ;  but  we  may  fay,  God  is  become  like  one  of  us  :  The  Incar- 
nation of  Chrift  is  a  golden  Chain  of  Miracles,  unintelligible  for  human 
Reafon  -,  for  the  Creator  is  become  a  Creature  ;  the  Father  of  Eternity 
is  become  a  Birth  in  Time  •,  he  whom  the  Heaven  of  Heavens  cannot 
contain,  laid  concealed  in  a  Womb  ;  he  who  upholdeth  all  Things,  is 
held  up  on  human  Arms  •,  h^  who  miintained  all  Things,  is  maintained 
by  Woman's  Breaft  -,  a  Virgin  has  brought  forth  a  Child  -,  Chrift  is  born 
of  a  Woman,  his  own  Creature  i  the  Mother  v/as  younger  than  the  Child  ; 
the  Child  was  greater  than  the  Mother  ;  the  Spirit  from  Eternity  is  become 
Flefti  in  Time  ;  he  has  two  Natures,  and  is  but  one  Perfon  ;  Behold, 
what  Multitude  of  Miracles  is  concealed  in  this  Myftery ;  but  in  the 
eternal  Lite,  this  fhall  not  be  longer  hid  from  us,  for  we  fhall  receive 
perfe6l  Knowledge  thereof,  and  we  fhall  fee  him  as  he  is. 

Our  Bodies  fliall  (hine  forth  as  the  Sun  -,  for  they  ihall  be, 

1.  Clear,  fhining  and  tranfparent.  What  would  not  the  Learned  give, 
that  they  might  fee  in  this  World,  a  tranfparent  human  Body,  in  order 
thereby  to  fee  and  be  inftru6led  in  the  wonderful  Connexion  and  Being  of 
this  little  World  ;  In  the  eternal  Life,  the  Righteous  Ihall  receive  glorified 
Bodies,  like  unto  the  glorified  Body  of  Chrift,  and  fhall  fhine  forth  as 
the  Sun  in  all  Eternity. 

2.  Spiritual.  They  fliall  be  equal  unto  the  Angels,  and  Ihall  not  need 
eating,  drinking,  deep,  nor  any  carnal  Exercifcs. 

3.  Immortal.    This  Mortality  fhall  be  fwallowed   up  by  the  eternal 

Life.  TheEledl  fhall  never  die  ;  In  Heaven  there  is  neither  Sicknefs  nor  2  Cor.  v,  4. 
Death  ;  for  as  the  Soul  is  immortal,  alfo  the  Body  (hall  become  immor- 
tal :  When  Sin,  the  Caufe  of  Death,  is  removed,  then  muft,  alfo  Death 
the  Effed  of  Sin,  depart. 

4.  Beautiful.  The  Bodies  of  the  Righteous  jfhall  be  like  unto  the 
Angels,  yea  like  unto  the  glorified  Body  of  Chrift  :  They  who  have  had 
any  Defedl  in  their  Bodies  in  this  World,  fhall  receive  glorified  Bodies 
without  DefcfL.  That  our  bleffed  Saviour,  had  after  his  Refurreclion,  the 
Holes  in  his  Side,  Hand  and  Feet,  was  not  through  any  natural  Infir- 
mities, but  alone  to  confirm  the  Difciples  in  the  Belief  of  his  Refurredion. 
The  Difciples  were  wounded  in  their  Belief  through  his  Death,  but  he 
healed  this  Wound,  by  convincing  them  of  his  Refurredion  by  thefe 
Holes  in  his  Side,  Hand  and  Feet. 

5.  Invifible.  Their  Bodies  fhall  be  glorified  Bodies,  fo  that  carnal 
Eyes  fhall  not  be  able  to  fee  them,  as  Chrift's  Body  was  invifible  after 
the  Refjrreflion  to  the  Difciples  on  the  Road  to  Emmaus. 

6.  Free   from    natural  Infirmities,  as.  Hunger,  Thirft,  Cold,  Heat,  Rev.  vi.  16, 
Labour,  Crolfes,  Sorrow,   and  fuch  like.    'They  Jhall  hunger   no  more,  71. 

•2  I  neither 


312  0/    H  E  A  V  E  N. 

neither  thirjl  anymore,  neither  Jball  the  Sun  light  on  them,  nor  any  Heat : 

Rev.  xxi.  4.  jp^j.  fj-jg  Lamb,  which  is  in  the  Midfi  of  the  Throne,  Jhall  feed  them,  and 
Jloall  lead  them  unto  living  Fountains  of  Waters  :  And  Gcd fijall  wife 
away  allT'ears  from  their  Eyes.  And  there  fh all  be  no  more  Death,  neither 
Sorrow,  nor  Crying,  neither  Jhall  there  be  any  more  Pain  %  for  the  former 
Things  are  pajjed  away.  And  how  Ihall  any  Pain  or  Trouble  befall  the 
Eiecl,  fince  they  fliall  have, 

Rev,  xxil.  4.  The  continual  happy  beholding  of  God's  Countenance.  They  fjjall 
fee  his  Face,  and  his  Name  /hall  be  in  their  Foreheads.  This  beholding  of 
God's  Countenance  ihall  be, 

ifi.  Clear.  We  fee  God's  Backparts  here  in  this  World  ;  but  we  fliall 
fee  him  hereafter  Face  to  Face,  as  he  is.  This  fliall  be  the  greatefl:  Joy  of 
the  Eled:  in  Heaven  :  For  fincc  God  is  the  highefl:  Good  ;  the  greatefl: 
Salvation  •,  the  greateft  Joy  -,  the  eflcntial  Eight,  Life  and  Salvation  ; 
alfo  fhall  the  beholding  of  God's  Countenance  be  their  greatefl:  Joy, 
Light,  Life,  and  Salvation, 

id.  Glorious.  If  Chriil  w.^s  glorious  in  his  Transfiguration  on  Mount 
T'abor,  in  the  Time  and  State  of  his  humiliation  •,  how  much  more 
glorious  will  he  be  at  his  Exaltation  on  God's  right  Hand. 

Aas  ii  28  3^'  Joyf^il-  The  Apoflle  St.  Peter  faith  thereof,  thou  fhall  make  me 
full  of  Joy  with  thy  Countenance,  It  will  be  very  joyful  to  fee,  after 
a  fevere  Winter  of  CroflTes  and  Afflidions  in  this  World,  the  Son  of 

Pfal.xxxvi.8  Righteoufnefs  come  forth  in  his  Glory  :  The  Ele£f  fiall  be  abundantly 
fatisfied  with  the  Fatnefs  of  his  Houfe,  and  he  floall  make  them  drink  of 

Ifa.  xxxv,io.  ^^^  ^i^uer  of  his  Pleajure.    The  Prophet  Ifaiah   faith,  the  Ranjcmed  of 

p. ,  the  Lord  pall  return,  and  ccme  to  Sion  with  Songs,  and  everlafting  Joy 

upon  their  Heads. 

^th,  Pleafing.  There  is  nothirg  in  the  Univerfe,  that  can  pleafe  us  -, 
but  the   beholding  of  the  Holy  Trinity  fhall  pleafe  the  Eled.  The  Royal 

Eccl.  i.  8.  Pfalmifl:  faith,  /  will  behold  thy  Face  in  Rightecujnefs  -,  1  fnall  be  fatisfied, 
when  I  awake  with  thy  Likenefs.  Solomon  faith,  the  Eye  is  not  fatisfied 
with  feeing.  But  in  Heaven  the  Eye  fliall  be  fatisfied  with  beholdi.ng 
God,  who  can  alone  fatisfy  the  Eye  and  Heart. 

c^th  Not  tedious.  We  grow  weary  and  tired  with  beholding  the  Things 
of  this  World  •,  but  the  Ele6t  fliall  never  be  tired  with  beholding  the 
Countenance  of  God  in  the  Kingdom  of  Heaven  ^  the  more  they  behold 
God,  the  more  they  are  drawn  into  a  holy  Defireand  Joy.  And  of  fuch 
fliall  proceed. 

Eternal  Praife.  The  Eled  fliall  have  Fullnefs  of  Joy,  and  fliall  fland 
before  the  Throne,  and   the  Lamb,    clothed  with   white  Robes,  having 

Rev.  vli,  12.  Falms  in  their  Hands,  and  faying.  Amen,  Bleffing,  and  Glory,  and  tVif- 
dom,  andThankfgiving,  and  Honour ^  and  Power,  and  Might  be  unto  cur 

God  for  ever  and  ever.  Amen,. 

^  IIL 


Of   HEAVEN.  313 

III.  We  will  confider  Heaven  as  a  Kingdom  of  Righteoulncfs   and 

Holinefs. 

Since  then  our  blefled  Lord  and  Saviour  affures  us,  That  the  Righteous 
JJjall  Jhine  forth    in  the  Kingdom  of  their  Father  as  the  Sun :  Then  we 
ought,  being  defirous  to  enter  into  this  heavenly  Kingdom,  to  drive  after 
Righteoufnefs,  as   long   as  we    are    in  this  World,  for  none  that  doth 
Iniquity,  ihall  enter  into  the  heavenly  Jerufalem.  No  Man  is  Righteous 
by  Nature  :  Wherefore  Job  faith,  J^Vhat  is  Man,  that  he  fljould  be  clean.  Job  xv.  14. 
und  he  which  is  born  of  a  Woman,  that  he  flmild  be   righteous?  Neither 
can  any   one   obtain   the  eternal  Life  by  an    imagined  Righteoufnefs  -, 
as  the  Pharifees  did  conceit  ;  who  being  ignorant  of  God's  Righteoufnefs,  j^^^^  ^  ^ 
and  going  about  to  efiablifli  their  own  Righteoufnefs,  have  not  fubtnitted 
themfelves   unto   the  Righteoufnefs    of  God.    We    muft  feek   the  true 
Righteoufnefs  in  the  Lord  Jellis  Chrift,    Whm  God  hath  fet  forth    to  Rom.  iii.,2s> 
be  a  Propitiation,  through  Faith  in  his  Blood,to  declare  his  Righteoufnefs 
for  the  Remijfion    of  Sins,  that    are  pafi  through  the  Forbearance    of 
God. 

The  Lord  hath  ordained  for  the  obtaining  of  this  Righteoufnefs,  cer- 
tain Means  which  are  on  God's  Side,  the  Word,  and  the  Sacraments  j 
and  on  our  Side,  Faith. 

By  Baptifm,  the  firft  Sacrament^  we  arc  negenerated  to  a  new  Life  in 
Chriftjefus.  We  become  of  Children  of  Wrath,  Children  of  God  ;  the 
old  finful  Garment  is  taken  away,  and  we  are  clothed  again  with  a  new 
Garment  of  Salvation,  the  Righteoufnefs  of  Chrift  •,  and  we  are  affured  of 
the  fpiritual  and  eternal  Life.  We  become  alfo  new  Men  in  the  Baptifm, 
receivirg  the  renewing  of  God's  Image,  by  the  Operation  of  the  Holy 
Ghoft  -,  But,  fince  the  Remnants  of  Sin  cleaveth  always  by  the  rege- 
nerated, as  long  as  they  live  in  this  World,  therefore  God  ufeth  the 
fecond  Means,  namely,  the  Word,  whereby  we  are  fandlified  unto  daily 
renewing  •,  for  the  Spirit  of  God  kindles  by.  the  Word  a  new  Light  in 
ourUndcrftanding,  and  new  Defires  in  our  Heart,  tofubdue  the  old  Adam, 
with  all  its  Lufts  and  Appetites,  and  to  walk  in  Newnefs  of  Life,  accord- 
ing to  the  Command  of  God.  And  fince  the  old  Adam  is  tough  like  a 
Viper,  and  liveth  always  again,  therefore  ha;:h  God  ordained  and  inftituted 
the  fecond  Sacrament,  the  Lord's  Supper,  whereby  the  new  Life  is 
llrengthened  in  us,  and  the  Fruits  of  Righteoulnefs  waxed,  that  as 
Chrift  died  for  our  Sins,  we  Ihould  alfo  mortify  Sin  in  us,  and  as  he 
rofe  for  our  Righteoufnefs,  we  fliould  alfo  live  in  Righteoufnefs  tor 
God  and  Man.  For  God,  that  we  live  according  to  his  Word  and 
Command,  let  the  Spirit  of  God  govern  us,  walk  as  Children  of  Light, 
and  ferve  him  in  Righteoufnefs  and  Holinefs  all  the  Days  of  our  Lite  : 
For  Man,  that  we  behave  our  lelves  juftly  towards  all,  hurting  none 
with  free  Will,  confidering,  That  the  Unrighteous  fhall  not  inherit  the  j  cor.  vi.  6. 
KingdorH  of  God.  This  is, 

*  Faith. 


2H 


Of   HEAVE  N. 


Faith.    Which    fhall    embrace   the   Righteoufnefs    of    Chrift,    and 

Ihine   forth  in  an  unpuniHiable  and  jufb  Converfation  towards  Men:   He 

who  will  obtain  the  Crown  of  Righteoufnefs,  and  he  who  will  enter  into 

the  Life-everlafting  muft  walk  in  Uprightnefs.  For  in  the  Way  of  Right t^- 

Pro.  xii.  28-  oufnefs  is  Life^  and  in  the  Fath-Way  thereof^  there  is  no  Death. 

O  Merciful  Lord  God,  heavenly  Father,  who  hath  created  us  to  the 
eternal  Life,  in  thy  beloved  Son  Jejus  Chrijt,  and  upholdeth  the  fpiritual 
Life  in  us  by  thy  Words  and^  Holy  Sacraments,  affift  us  with  thy  Holy 
Spirit,  and  gracioufly  firengthen  us,  that  we  may  live  fo  in  this  World, 
that  we  may  hereafter  obtain  the  eternal  Life  in  thy  heavenly  Kingdom, 
which  fhall  continue  for  ever  without  END, 


F    J    N     I    S. 


THE 

WHOLE     SYSTEM 

OF    THE 

XVIII    ARTICLES 

O  F     T  H  E 

Evangelical  unvaried  Confession, 

Prefented  at    AUSBOURGH, 
T  O     T  H  E 

Emperor     CHARLES     V. 

BY     THE 

Proteilant  Pr/;/^^i  and  States: 


The  Eledor  of  Saxonj^  the  Margrave  of  Brandenhotirg^  the 
Duke  of  Lune?ibourg,  the  Landgrave  of  Heffe ;  Wolfgangs 
Prince  of  Anhaiilt ^  the  City  of  Nhirenberg^  the  City  of 
Rciitlingen.  And  read  publickly  in  the  DIETy  the  30th 
Dry  of  Juric,   1730. 

TO    BE    COMPARED    WITH, 

The  TRANSLATIONS  of  the  MORA?^IANS, 
Printed  at  London  in  the  Year  1749,  wherein  mofi:  the  Half 
hath  been  left  out. 


N  E  rr  ~  r  0  R  K: 

Printed  by  J.  Parker   and    W.    Weyman,    at  the  New 
»  -       Printing- Ofiice  in  Beaver-Street^     MrccLV. 


ARTICLE    I. 


Of  the  Holy  Trifiity. 

)9()Q;)§C)^€>  IRST  we  teach  and  believe,  with  one  Confent,  according  to 
S^^"?'^  the  Ccncilium  Nicenum  ;  That  there  is  one  only  Divine 
w*  '^^  I^t-ing,  which  is  named,  and  truly  is,  God.  Yet  in  this 
ww^*-ww  one  Divine  Being  there  are  Three  Perfons,  equal  in  Power, 
and  co-eternal,  God  the  Father,  God  the  Son,  God  the 
Holy  Ghoft  :  All  Three  one  Divine  Being  ;  which  is  eternal,  without 
Farts,  without  End,  of  immenfe  Power,  Wifdom  and  Goodnefs  -, 
Maker  and  Preferver,  of  >all  Things,  both  vifible  and  invifible.  By  the 
Word  Per/on  is  not  underftood  a  Piece,  nor  one  Property  cxifting  in 
another,  but  one  who  fubfifts  by  himfelf  ;  whioh  Word  is  ufed  of  the 
Fathers  in  the  fame  Way  and  Meaning- 

Therefore,  we  reje6t  all  Hereticks  teaching  the  Contrary,  as  the 
Maniohiei,  which  taught  that  there  are  two  Gods,  the  One  as  the  Author 
of  all  what  is  Good,  and  the  other  the  Offspiing  of  all  Evil.  Item.  We 
rejedl  xhtVakutineans^  Arriajis,  Euromians^  Ma/: ometijls, and  all  that  hold 
to  their  Errors,  as  the  Samofateni  old  and  new  ones,  fuppofing  that  there 
is  but  one  Perfon,  making  of  the  IVord^  and  the  Ghoft,  fophiftical 
Perverfions,  faying,  that  thcfe  two,  are  not  two  Perfons,  but  that 
mentioning  Wcrd^  did  only  fignify  a  bodily  Word,  or  Voice,  and  that 
the  Holy  Ghcft  v/as  but  a  created  Motion  in  the  Creatures. 

ARTICLE     II. 

Of  the  Original  Sin. 
It  is  taught  amongft  us,  that  fince  the  Fall  of  JJam,  all  Men  naturally 
ingende'red,  are  conceived  and  born  in  Sin,  that  is,  tht-y  from  the  very 
Womb,  are  full  of  evil  Lufts  and  Inclinations  ;  and  have  by  Nature, 
no  true  P>ar  ot  God,  nor  true  Faith  in  God  ;  neither  can  they  have  : 
Alfo  this  innate  Difeafe  or  Original  Sin,  is  truly  Sin,  and  condemns 
under  God's  eternal  Wrafh,  all  fuch  whoare  not  born  again  through  Water 
and  the  Holy  Ghoft.  Therefore  we  reject  the  Error  of  the  Pdageans^ 
another  Se6l  holding,  that  Original  Sin  is  no  Sin,  making  thereby  Nature 
pious  by  natural  Po\Yer,  to  the  Reproach  of  the  Sufterings  and  Merit 
ofChrift. 

ARTICLE     III, 


[     4     ] 
ARTICLE     III. 

^      OfChrlfi^s  htcarnation,  and  his  Atonement. 

We  alio  tench,  that  God  the  Son  became  Man  born  or  the  pure  Virgin 
Mary  :  And  that  the  two  Natures^  the  Divine  and  Human  in  one  Pcrfon, 
being  infeparably  united,  are  one  Chrill,  \v1k)  is  truc.tGod  and  Man, 
who  .was  truly  born,  fuffered,  was  crucified,  dead  and  buried,  to  the 
End  that  he  might  be  a  Sacrifice,  not  only  for  Original  Sin,  but  alip  for 
all  other  Sins,  and  appeafe  God's  Wrath. 

Itn/i.  That  the  fame  Chriil^  defcended  into  Hell,  and  on  the  third 
Day  truly  arcfe  from  the  Dead -,  and  afcended  into  Heaven,  fitting  at 
the  right  Hand  of  God,  that  he  may  reign  for  ever  over  all  Creatures, 
and  govern  rnen:i  •,  that  he  through  the  Holy  Ghofb,  may  fandify, 
pLirify,  ftrengrhen  and  comfort  ail  who  believe  on  him  ;  and  gives  them 
Liife,  and  imp;arts  to  them  manifold  Gifts  and  good  Things,  prote6ting 
and  defendiP/pf  them  asrainft  the  Devil  and  Sin  :.  Alfo  that  the  fame  Lord 
JefiiS  t  hrfft  vviil  at  l?it  com.e  openly  to  judge  the  Qiiick  and  the  Dead, 
according  tothe  Apoitles.  {Symk  Jpcjl.) 

A  P.  T  I  C  L  E     IV. 

Of  Jujlification  by  Faith, 
We  alfo  teach,  that  we  cannot  attain  Fcrgivnefs  of  Sins  andRighteouf- 
nefs  before  God  through  our  Merit,  Work  or  Satisfa<5lion  \  but  that  we 
obtain  Pardon  of  Sins,  and  are  made.righteous  before  God,  out  of  Grace 
for  Chrift's  Sake,  through  Faith,  whereby  we  believe,  that  Chrift  hath 
fufFered  for  U9,  and  that  for  his  Sake,  Sin  is  forgiven  us,,,  and  Righteouf- 
nefs  and  eternal  Life,  beftowed  upon  us  ;  for  it  is  this  Faith,  which 
God  will  account  and  impute  for  Righteoiifncfs  before  him,  as  Faid 
fays,  Rom,  iii.  and  ver.  4. 

A  R  T  I  C  L  E     V. 

Of  the  Mimfl&rs  of  the  Gofptl^  or  of  the  Preaching  of  the  Gofpel. 

For  the  attaining  of  fuch  Faith,  God  hath  inftituted  the  OfFiCeofa 
Preacher  -,  hath  given  the  Gofpel  and  the  Sacraments,  vv hereby  as  through 
Means,  he  gives  the  holy  Spirit:  Which  Gofpel  teaches,  that  we  through 
the  Merit  of  Chrift,  not  through  our  own  Merit,  have  a  propitious 
God,  if  fo  be,  that  we  believe  it.  Therefore  are  rejefted,  the  Anabaplifis 
and  others,  who  teach,  that  we  obtain  the  holy  Spirit,  without  the 
external  Word  of  the  Gofpel,  by  our  own  Preparation,  Thoughts  and 
Works* 

ARTICLE     Vr. 


[     5     ] 
ARTICLE     VI. 

Of  good  JVorks  following  Faith. 

'We  f'jrthcrr  teac:h,  that  even  fiich  Faith  fliall  brino;  forth  good  Fruirs, 
and  good  Works  ;  and  that  a  Man  muft  do  all  Kinds  of  good  Works, 
which  God  hath  comniiPided,  for  God's  Sake  •,  but  mufl  not  truft  in 
fwch  Works,  to  merit  Grace  before  God  thereby  ;  for  we  receive  For- 
givnefs  of  Sins  and  Righteoiiinefs,  through  Faith  in  Chrift  ;  as  Chrift 
himfelf  fpeaks,  IVhen  ye  have  done  all ^  fay  we  are  unprofuahls  Servants. 
AiVibrofc  y^/J,  that  the  Fathers  teach.  God  hath  determined,  that 
wholbever  believeth  in  Chriil,  fliall  be  laved  •,  and  ftGrthircugh  Works, 
but  only  through  Faith,  without  Merit,  hath  the  Forgivnefs  of  Sins, 

ARTICLE     VIJ. 

Of  the  Chrifiian  Church. 

We  alfo  teach,  that  there  is,  and  at.  all  Times  miifl:  remain,  a  holy 
Chriftian  Church,  which  is  the  AiTembJy  or"  all  Believers  -.  in  which  the 
Gofpel  is  preached  purely,  and  the  holy  S.iicraments  adminiftred  agreeably 
to  the  Gofpel  .  For  this  is  enough  towards  true  Un»ty  of  the  Chriitiaii 
Churches,  that  they  be  nnaniirious  in  hearing,  in  preaching  the  Gofoel 
according  to  its  pure  Senfe,  and  adminiilring  the  Sacraments,  accorcinn- 
to  the  Word  of  God  j  nor  is  it  neceiTary  to  true  Union,  of  the  Chrift  lan 
Churches,  that  every  where  uniform  Ceremonies,  which  are  eflabliHied 
by  Men,  fhould  be  held,  as  P^.^t/ lays,  Eph.  iv.  One  Body^  one  Spirit^ 
as  ye  are  called^  in  one  Hops  of  your  calling:  One  Lord,    one  Faith  ^  one 

pjifin. 


I  C  L  E     VIII. 


In  the  Church  are  good  and  lad  One's  amongfl'  one  another. 

Item.  Although  the  Chriftian  Church,  is  properly  nothing  elfe,  but 
the  Afijmbly  of  all  B.dievers  and  Saints,  yet  fmce  in  this  Life  many  faife 
Chriftians,  and  Hypocrites ;  yea  open  Sinners,  remain  amidfl:  the  Godly, 
the  Sacraments  are  notwithftanding  valid,  although  the  Priefts  by  whoni 
they  are  adminiftred,  be  not  pious,  as  Chrift  himfelf  has  intimated.  The 
Pharifees  jtt  in  Mofes  Seat^  Szc.  The  Donatifts  therefore,  and  all  who 
hold  other  wife,  are  rejefted. 

ARTICLE     IX. 

Of  the  holy  Baptifm. 

Concernin  gBaptifm,  we  teach,  that  it  is  neceflary  ;  and  that  through  it,  • 
Grace  is  offered.    That  Children  alfo  ought  to  be  baptized,  who  through 

fuch 


[  6  ] 

fuch  Baptlfm,  are  delivered  unto  God,  and  become  pleafing  to  him; 
Therefore  we  reje(fl  the  z^;/^^^/'///?/,  teaching,  that  the  Baptifm  of  Infants 
is  unbecoming. 

A  R  T  I  C  L  E     X. 

Of  the  Lord'*s  Supper. 

Concerning  the  Lord's  Supper,  we  teach  thus,  that  the  true  Body  and 
Blood  of  Chrift  are  really  prefent  in  the  Lord's  Supper,  with  thf^  vifible 
Bread  and  Wine  •,  and  are  there  imparted  and  received  :  Therefore  we 
alfo  rejeft  the  contrary  Doctrine, 

ARTICLE     XL 

Of  ConfeJfioHy    or  Ahfolution. 

Of  Confeflion  and  Abfolution,  we  teach,  that  private  Ahfolution 
lliould  be  kept  up  in  the  Church,  and  not  let  drop.  Although  in  Con- 
feflion, there  is  no  NecefTity  to  recount  all  IvHfdeeds  and  Sins,  fince  this  is 
alfo  impoflible.  Pfal.  xix.  Who  can  tell  how  oft  he  offendeth  P 

ARTICLE     XII. 

Of  Repentance. 

Concerning  Repentance,  it  is  taught,  that  thofe  who  have  finned  after 
Baptifm,  when  they  come  to  Repentance,  may  obtain  Remifiion  of  Sin, 
and  Abfolution  fhall  not  be  refufed  them  by  the  Church,  when  they  do 
repent.  Now.  true  and  right  Repentance  is  properly  Sorrow  and  Grief, 
or  to  be  in  Terror  on  Account  of  Sin  ;  and  yet,  on  the  other  Hand,  to 
believe  in  the  Gofpel  and  Abfolution,  that  Sin  is  forgiven,  and  Grace 
purchafed,  through  Jefus  Chrift  •,  which  Faith,  does  again  comfort  and 
pacify  the  Heart.  Afterwards,  Amendment  fhould  alio  follow,  and  that 
a  Man  leave  off  from  Sin  ;  for  this  fliouid  be  the  Fruits  of  Repentance, 
as  John  fays.   Mat,  iii.    Bring  forth  Fruits  meet  for  Repentance. 

Here  they  are  oppofed  and  rejeded,  who  teach,  that  thole  who  have 
once  been  pious,  cannot  any  more  fall  :  Alfo  are  rejeded  the  Novaiiani^ 
who  denied  Abfolution  to  fuch  who  had  finned  after  Baptifm. 

Item.  They  are  rejeded,  who  do  not  teach,  that  one  obtains Remii- 
fion  of  Sin  through  Faith,  but  through  our  making  Co.npenfation. 

ARTICLE     XIIL 

Of  the  Ufe  of  the  Sacraments. 

We  teach  of  the  Ufe  of  the  Sacraments,  that  they  were  inflituted, 
not   only  to  be  Marks,    whereby  Chriilians  may  outwardly  be  know©, 

but 


[     7    ]• 

but  that  they  are  Marks  and  Teflimonles  of  the  Divine  Will  towards  us, 
to  the  awakening  and  ftenthening  of  our  Faith  thereby.  Wherefore 
they  alfo  require  Faith,  and  are  then  rightly  ufed,  when  one  receives 
them  in  Faith,  and. by  them  (Irengthenshis  Faith. 

ARTICLE     XIV. 

Of  the  Church  Government^   or  Regulations. 

Goncerning Church  Government,  we  teach,  that  without  a  lawful  Call, 
no  one  fhall  publickly  teach  or  preach,  or  adminiflcr  the  Sacraments. 

ARTICLE     XV. 

Of  the  Church  Ordinances  made  by  Men. 

We  teach  thereof,  that  thofe  fhould  be  kept,  which  can  be  kept  with- 
out Sin,  and  which  ferve  unto  Peace  and  good  Order  in  the  Church, 
ascertain  Holidays,  Feilivals,  and  the  like  j  but  v/e  inftrud  at  the  fame 
Time,  that  the  Confcience  muft  not  be  burdened  therewith,  asiffuch 
Things  were  neceflary  to  Salvation,  For  touching  this,  it  is  taught, 
that  all  Ordinances  and  Traditions  made  by  Men  to  that  End,  to  recon- 
cile God,  and  merit  Grace  thereby,  are  contrary  to  the  Gofpel,  and  to 
the  Doctrine  of  Faith  in  Chrift:  ;  fuch  as  the  Promifes  in  the  Cloiflers, 
and  other  Inftitutions  of  the  Difference  of  Meats,  and  Days,  ^c.  in 
Hopes  of  purchafing  Grace  thereby,  and  to  fatisfy  for  Sin,  are  unbe-, 
coming  (unneceffary)  and  againft  the  Gofpel. 

ARTICLE     XVL. 

Of  Civil  Government: 

Concerning  the  State  and  fecular  Government,  we  teach,  that  all  Ma- 
g'ftracy  in  the  V\'orld,and  fettled  Governments,  Laws,  and  good  Order, 
were  created  and  inftituted  by  God  •,  and  that  Chriflians  may,  without 
Sin,  bear  the  Office  of  Rulers,  Princes  and  Judges  •,  and  may,  agreeable 
to  imperial  Statutes  in  ufe,  decide  Cafes,  and  pronounce  Judgment,  may 
punifli  evil  Doers  with  the  Sword,  carry  onjull  Wars  and  Fights.  Alio, 
Chriflians  may  buy  and  fell,  take  an  impofed  Oath,  have  PoffefTions, 
live  in  holy  Wedlock,  i^c.  Here  is  rejefled,  the  Opinion  of  the  Anahapifls^ 
teaching,  that  none  of  the  above  mentioned  Things  are  confifling  with 
the  Charaders  of  a  Chrift'-an.  Alfo  we  rejed,  that  Notion  of  Chriflian 
Perfe(5lion  of  them  which  fay,  that  bodily  leaving  of  Houfe  and  Home, 
Wife  and  Children,  and  divefiing  ones  felf  of  the  forementioned  Parti- 
culars, is  the  Chiiflian  Perfedion.  To  which  we  Anfwer,  this  alone  \i 
the  right  Perfeftion,  the  true  Fear  of  God,  and  true  Faith  in  God  ;  for 
the  Gofpel  doth  not  inculcate  an  outward  and  temporal,  but  an  inward  and 

eternal; 


r  8  ] 

eternal  Situation,  (Being)  and  Righteoufncfs  of  '.ht  Heart-,  and  dot^ 
not  overturn  fecular  Rule  and  Government,  nor  Marriage  -.  But  requires, 
that  wd  account  all  this  as  the  real  Ordinance  of  God,  and  in  fuch  States, 
each  according  to  his  Vocation,  fhevv  forth  Ghriftian  Charity,  and  right 
good  Works.  Therefore  it  is  the  Duty  of  Chriftians,  to  be  fubje6t  to 
the  Magiftracy,  and  obedient  to  its  Commands,  in  every  Thing  that 
can  be  done  without  Sin  -,  for  if  indeed  the  Magiftrate's  Command  can- 
not be  done  without  Sin,  one  muft  obey  God  rather  than  Man.  yl^s  iv. 

ARTICLE     XVII. 

Of  the  laft  Judgment, 

We  alfo  teach,  that  our  Lord  Jefus  Chrift  will  at  the  lafl  Day  come  to 
Judgment,  and  will  raife  up  all  the  Dead.  To  the  Eled,  and  to  Be- 
lievers, he  will  give  eternal  Life,  andeverlafting  Joy  :  But  wicked  Men, 
fand  Devils,  he  will  condemn  to  Hell,  and  everlaftiiig  Punifhmerit. 
Therefore  are  rejeded,  the  Anabapt'rfts^  holding,  that  the  Devils  and 
damned  Men,  fhall  not  have  eternal  Fain  and  Anguilh,  Alfo  we  rejedt 
thof  judaical  Dodrines,  (raifing  alfo  nowj  that  before  the  Refurredion 
of  the  Dead,  the  Saints  and  Godly,  fliall  have  a  worldly  Kingdom,  and 
Ihall  extirpate  all  the  Ungodly.  iuna  . 

A  R  T  I  C  L  E     XVIII:"'-^''^^^'^^ 

Of  free  mil. 

Concerning  free  Will,  it  is  taught,  that  Man  has  in  fome  Meafua-,  a 

free  Vv^ill,  to  Jive  hont ft  outwardly,  and  to  chufe    thofe  Things,    which 

Reafon  comprehends.  But  without  Grace,  Help,   and  Operation  of  the 

holy  Spiiit,  Man  is  not  able  to  be  pleafing  to  God,  heartily  to  fear  God, 

toiove  or  to  believe  in  him,  or  to  caft  away  out  of  the  Heart,  the  innate 

evil  Lufts ;  but  flich  Tilings  are  cffefted  through  the  holy  Spirit,  which 

is. given   through  God's  Word  :   For  P^k/ fays,    i  Qr.  ii.     The  nctural 

Man  receiveth  hot  the  Things  of  the  Spirit  of  God.   And  that  it   may  be 

known,  that  hcreia  we  teach  nothing  new,  thefe  are  clear  Words   of  the 

foremeniioned  Fzthtv  J ng if} ifi,  Hypognotiks^  Book  III.   We  acknowledge, 

that  there  is  in  all  Men  a  free  Will  -,  for  they  all  have  a  natural  im.planed 

Underftanding  and  Reafon  :  Notthr.i  they  are  able  to  tranfadt  any  Thin^^ 

with  God,  as   from  the  Heart  to  love  God,  and  to  fear  him  •,  but  only 

in  external  Works  of  this  Life,  they  have  Liberty  to  chufe  Good  or  Bad. 

The  Good  I  mean,  which  Nature  is  able  to  do  ;  as  to  work  in  the  Field, 

or  not,  to  eat,  to  drink,  to  go  to  a  Friefid,  or  not,  to  put  on  or  put 

off  a  Garment,  to  build,  to  take  a  V/ife,  to  follow  a  Trade,  and  to  do 

luch  like  Things,   which  are  profitable  and  Good  :  All  which,  however 

is  not,  neither  fubfifts  without  God,  but  all  is  from    him  and  tlirough 

him. 


[     9     ] 

him.  On  the  other  Hand,  Man  can  alfo,  out  of  his  own  Choice,  cntcrprizc 
fomething  bad ;  as  to  kneel  down  before  an  Idol,  to  commit  Murder,   Uc. 

ARTICLE     XIX. 

Of  the  Caufe  of  Sin, 

Concerning  the  Caufe  of  Sin,  it  is  taught  among  us,  that  although 
God  Almighty  created  and  upholds  all  Nature  ;  yet  the  perverfe  Will 
doth  work  Sin  in  all  who  are  wicked,  and  Contemners  of  God  ;  fuch  as 
is  the  Will  of  the  Devil,  and  of  all  the  Ungodly,  who,  as  Godv/ith- 
drew  his  Hand,  turned  himfelf  from  Good  unto  Evil,  asChrift  {peaks, 
John  viii.  The  Devil,  when  he  fpeaks  a  Lye,  fpeaks  cf  his  own. 

ARTICLE     XX. 

Faith  and  good  fVarks^  further  explained. 

In  the  latter  of  thefe  we  are  falfly  blamed,  that  we  forbid  them  j  for 
in  our  Writings  ofthe  Ten  Commandments,  and  others,  we  demonllratc, 
that  we  give  needful  and  fufficient  Inftru6lions  and  Exhortations  of  right 
good  Works,  whereof  in  old  Times  little  has  been  taught. 

But  they  did  rather  work  and  force  in  a  childifh  Manner,  in  all  their 
Sermons,  upon  unnecelTary  Works,  vide.  Rofarys  Service  of  the  Saints 
to  become  a  Monk,  Pilgrimage,  6fr.  Of  fuch  Trifles  our  Antagonifts 
don't  boaft  fo  much  now,  as  feme  Time  paft  ;  yea  they  have  learnt  to 
fpeak  of  Faith,  whereof  they  did  not  preach  nothing  at  all  in  Time  paft. 

But  now  they  teach,  that  we  are  juftified  before  God  through  Works 
not  alone,  but  joining  Faith  in  Chrift  Jefus,  to  it,  faying.  Faith  and 
Works  juftify  us  before  God.  Which  Saying,  can  bring  moreComfort 
than  when  Dependence  on  Works  is  taught. 

Now,  forafmuchas  the  Do(5lrine  of  Faith,  which  is  the  chief  Point  In 
Chriftianity,  had  for  fo  long  a  Time  not  been  infifted  upon,  (which  can- 
not be  denied,  but  the  Doftrine  of  good  Works  hath  been  preached 
everywhere,)  our  Preachers  hath  given  the  followingExplanation  about  it. 
Firji.,  That  our  Works  are  not  able  to  reconcile  us  with  God,  and 
purchafe  Grace.  But  tjiis  is  effedled  only  through  Faith,  when  one 
believes,  that  our  Sins  are  forgiven  us  for  Chrift'sSake,  who  alone  is  the 
Mediator  to  reconcile  us  to  God.  Whoever  now  ibppofes,  that  he  can, 
by  Works,  accomplifh  this,  and  merit  Grace,  he  defpifes  Chrift,  and 
feeks  a  Way  of  his  own  to  God,  contrary  to  the  Gofpel.  7  his  Doftrine 
of  Faith  is  openly  and  clearly  treated  of  by  Paul,  in  divers  Places  ^  p^ir- 
ticularly  in  Eph.  ii.  By  Grace  we  are  faved,  &c.  And  that  herein  no 
new  Senfe  is  introduced,  may  be  demonftrated  out  of  Augufiine^  who 
treats  of  this  Point  diligently  ;  and  teaches,  that  we,  through  Faith  in  Chrift, 
obtain   Grace,    and  arejuftified  before  God,  and  not  through  Works, 

B  as 


•?K4 


^•■^f^v--^^:^^.- 


[    10    ] 

as  the  ancient  Treatife  de  Spiritus  i  i^-  Litera,  fhews  throughout.  Now 
although  this  Dodlrine  is  much  defpifed  by  People,  who  have  experienced 
no  inward  Trial  •,  yet  it  is  found,  that  to  poor  and  frighted  Confciences, 
it  is  very  comfortable  and  wholefome  ;   For  the  Confcience  cannot  come 
to   reft  and  Peace  through  Works,  but   only   through  Faith,    when   it 
certainly  concludes  within  icfelf,  that  for  Chrili's  Sake  it  hath  i  gracious 
God,  as  Paul  hys,   Rom.   v.   Being  jujlificd   l^  Faiths    %^e  have  Peace 
vj'ith  God.    This  comfort   has  in   termer  Times  not  been  inculcated  in 
Preaching  ;  hut  the  poor  Confciences  were  put  upon  their  own  Works  ;■ 
And  various  Works  were  undertaken.   For  fome  were- driven   by  Con- 
cience  into  Cloifters,  in  hopes  of  purchafing  Grace  there,  by  a  Monaftic 
Life  ;  others  have  invented  other  Works.,  whereby  to  ment  Grace  and 
fatisfy  for  Sin.    Many  of   thele  have  experienced,    that  thereby   a  Man 
arrives   not    at  Peace  ;    Therefore    it   became  ncceffary   to   preach  this 
Doflrine  of  Faith  in  Chrift,  and  diligently  to  purfue  it,  that  Men  might 
know,  thu  only  through  Faith,   without  Merit,   we  lay  hold  on  God's 
Grace.   Here  w;  make  DiftiniTtion,   and    don't  fpeak  of  that   Faith    or 
Knowledge  which  even   the  Devils  and  Wicked  may  have,  which  alfo 
believe  the  Hiftory,  that  Chrifl  fufTered,  and  raifed  from  the  Dead  -,  but 
we  fpeak  of  that  true  Faith  which    believes,   that  we  through  Chrift,  do 
obtain  Grace  and  the  Forgivenefs  of  Sin  •,  and  he,  who  knows  that  through 
Chrift  he  hasagraciousGod,  calls  not  upon  him,  and  is  withGUtGod,islike 
the  Heathen  :  For  the  Devil  and  the  Wicked  do  not  believe  this  Article, 
the*  Forgivenefs   of  Sin  ;  and  therefore  they  are  at  Enmity  with  God, 
cannot   call' upon  him,    nor   hope  any  Good   from  him  ;  Wherefore, 
according  to  this,  if  the  Scripture   fpeaks  of  Faith,    calls   not  by  that 
Name  fuch  a.  Knowledge  as  the  Devil  and  Wicked  Men  have ;  For  con- 
cerning Faith  it  is  thus  taught,  Heb.  xi.   That  Faith  is,  not  only  to  know 
the  Hiftories,    but  to    have  a  Confidence  towards  God  of  receiving  his 
Promiie.     And  Jugujiinus  alfo  puts  us  in  Mind,  that  we  are  to  under- 
ftand  Faith  in  the  Scripture  Meaning,  fo  much  as  Confidence  towards 
God,  that   he  is  gracious  unto  us,  and  not  fuch  Knowledge  only  of  the 
4^iflories  as  the  Devils  alfo  have.   Further  it  is  taught,  that  good  Works 
Ihall  and  muft  be  done  ;  not  that  one  fhould  truft  in  them  to  merit  Grace 
thereby,  but  for  God's  Sake,  and  to  the  Praife  of  God  •,  yet  Faith  doth 
always  alone  lay  hold  of  Grace  and  P'orgivenefs  of  Sin.   And  fmce  through 
Faith  the   Holy   Ghofl  is    given,  thus  alfo  the  Heart  is  made  fit  to  do 
good  Works  -,  for  before  that  it  is  fo  long  without  the  holy  Spirit,  it  is 
too  weak  •,  aid  befides,  it  is  in  the  Power  of  the  Devil,  who  compels 
poor  human  Nature  to  many  Sins  ;  as  we  fee  of  the  Philofophers,  who 
undertook  to  live  honeftly  and  unblamably,  yet  have   not  accomplifhed 
it,  but  have  fallen  into  many  great  and  open  Sins .  So  it  goes  with  that 
Man  who  is   without  the   true  Faith,  and  without  the  holy  Spirit,  and 
governs  himfelf  by  his  own  human  Powers  alone. 

Therefore 


[  't  ] 

Therefore  the  Dodrine  of  Faith  is  not  to  be  reproached,  as  if  it  did 
forbid  good  Works,  but  rather  to  be  recommended,  for  that  it  teaches 
to  do  good  Works,  and  offers  help  whereby  one  may  obtain  to  good 
Works  :  F'or  without  Faith,  and  without  Chrift,  the  human  Nature  and 
Abihty  is  by  far  too  weak  to  do  good  Works  ;  as  to  call  upon  God,  to 
have  Patience  in  Sufferings,  to  love  one's  Neighbour,  diligently  to  dif- 
charge  Offices  intruded  to  us,  to  be  obedient,  to  avoid  evil  Lulls.  Such 
high  and  right  Works  cannot  be  done  without  the  Help  of  Chrifl,  as  he 
himfelf  fpeaks,  John  vi.  Without  me  you  can  do  nothings  &c. 

ARTICLE     XXL 

Concerning  the  JVorJhip  of  Saints. 

Our  People  teachthus,  that  we  ought  to  think  of,  or  on  Saints,  in  order 
Co  ftrengthenour  Faith,  when  we  lee  how  Grace  was  fhewn  unto  them, 
and  how  they  were  helped  through  Faith,  that  fo  we  may  take  Example 
from  their  good  Works,  each  according  to  his  Calling-  For  Inftance, 
your  Imperial  Majefl:y  may  well  take  the  Example  of  King  David  to 
follow  him  in  fighting  againft  the  Turk  ;  for  you  Hand  in  the  fame  Office 
to  protedl  your  Subjects  ;  But  it  cannot  be  proved  by  Scripture,  that 
a  Man  fliall  call  upon  the  Saints,  or  feek  help  from  them  •,  for  there  is 
but  one  only  Atoner  and  Mediator  appointed  between  God  and  Man, 
Jefus  Chrift.  i  'Tim.  ii.  Who  is  the  Saviour,  the  only  High  Prieft,  the 
Mercy  Seat,  and  Interceffor  with  God,  Rom.  viii.  And  he  alone  has 
promifed,  that  he  will  hear  our  Prayer.  This  alfo  is  the  higheft  Worfliip, 
according  to  the  Scripture,  that  a  Man  from  the  Heart  feek  to  and  call 
upon  this  fame  Jcfus  Chrift,  in  all  Needs  and  Concerns.  If  any  Man  fin, 
1  John  fi.  we  have  an  Advocate  with  the  Father .^  J^fus  Chri/i  the 
Righteous. 
..  ■■'  \_ConcIufion  of  the  foregoing  XXI    ARTICLES.] 

This  is  pretty  near  the  Whole  of  the  Dotlrine  which  we  teach  and 
preach  in  our  Churches,  to  inftruct  and  comfort  the  Confciences,  and  to 
edify  the  Faithful,  fince  we  would  not  chufe  to  bring  our  Souls  and  Bo- 
dies into  the  higheft  and  greateft  Danger  before  God,  by  abufing  and 
prophaning  the  Name  or  Word  of  God  ;  or  to  carry  to  our  Children, 
a  Do6trine  not  conformable  to  the  pure  or  found  W^ord  of  God,  and  the 
Chriftian  Truth,  as  an  Inheritance. 

And  whereas  our  Do6lrine  is  grounded  clearly  on  the  Word  of  God  ; 
yea,_itis  not  againft  the  Catholick,  and  even  iho.  Roman  Church,  (as 
it  can  be  evidenced  by  the  Writings  of  the  Fathers.)  We  piefume,  that 
our  Antagonifts  have  no  Keafon  at  all  to  quarrel  with  us  abouc  the  above- 
mentioned  XXI  Articles.  Therefore,  we  think,  that  thofe  holding  us 
a*  Separatijls  2nd  Herelicks,  a(5l,  and  do  entirely,  unkindly,  impudently, 
and  againft  all  Chriftian  Unity  and  Love,  which  alfo  rcjecl  and  fcpaiate 

us 


[       12       ] 

US  without  any  Reafon  of  the  Word  of  God.     For,  the  Diflenfiori  and 
Queftion  is  principally  about  fome  Traditions  and  Abufes. 

Whereas  now  no  Unreafonabknefs,  or  Want  in  our  Doflrine,  can  be 
found  in  the  fundamental  Articles  ;  and  thefe  our  ConfefTions,  arc  godly 
and  Chriftian.  The  Bifliops  ought  to  ufc  more  Mildnefs,  altho'  there 
is  fome  Want  of  the  Traditions  among(i  us^  tho*  we  hope  to  be  able  to 
give  convincing  Reafons  tor,  why  amongft  us,  fome  Traditions  and 
Abufes  are  abrogated. 

Of    ARTICLES,  wherein  there  are  DiJpnJienSj  and  cf  the 
Abufes    which  are  abrogated. 

PREFACE. 

Whereas  now  in  our  Churches,  nothing  is  taught  contrary  to  the  Holy 
Scriptures,  or  the  Catholick  Chriftian  Church,  but  only  fome  Abuft'S 
are  altered,  which  fucceffively  of  itfdf  did  creep  in^  and  are  partly  eftabli- 
fhed  by  Violence :  Therefore,  it  will  be  neceflary,  to  give  alfo  an  Ac- 
count of  them  •,  and  to  give  Reafons  why  they  have  undergone  an  Alte- 
ration, to  fhew  your  Imperial  Majefty,  that  there  has  been  nothing  donef 
by  us  impudently,  or  in  an  unchriflian  Manner-,  but  that  we  are,  by  tha 
Word  of  God,  (which  is  to  be  efteemed  higher  than  all  Cuftoms  or  Tra- 
ditions) forced  to  procure  fuch  Alterations,] 

ARTICLE     XXIL 

Of  the   two  Kinds  of  Sacraments. 

Unto  Laymen  we  diflribute  the  Sacrament  under  the  two  Kinds,  by 
Reafon  of  its  being  an  exprefs  (clear)  Precept,  or  Command,  of  Chrift  fo 
to  do-.  Mat.  xxvi.  27,  Drink  ye  all  of  it.  Here  Chrift  commands  that 
they  ITiall  drink  all  of  the  Cup.  And  to  prevent,  that  No-Body  may 
tempt  to  explain  thcfe  Words  in  a  wrong  Seiife,  as  if  the  Cup  did  belong 
to  the  Prieftonly,  the  Apoftle  P^«/  fhev/s,  i  Cor.  xi.  that^the  whole 
Church  2i^  Corinth.,  did  receive  the  Sacrament  under  both  Kinds ;  And 
this  Cuftom  did  remain  along  Time  in  the  Church,  which  can  be  prov'd 
by  the  Hiftory  and  Writings  of  the  Fathers,  Cyprianus  mentions  in  feve- 
ral  Places,  that  in  his  Time  the  Cup  hath  been  given  to  the  Laymen. 
Alfo  Hieronymus  fays,  that  the  Priefts  gave  the  Blood  of  Chrift  unto  the 
People.  In  the  fame  Manner  commands  the  Pope  Gelafus^  not  to  fepa- 
rate  the  Sacrament,  And  by  all  thefe,  there  is  no  Canon  found,  intimating 
to  receive  only  one  Kind  of  the  Sacrament.  Likewife,  no  body  knows 
at  what  Time,  and  by  whom  this  Cuftom  (to  receive  only  one  Kind) 
is  introduced  ;  tho'  the  Cardinal  mentions  at  what  Time  it  was  appro- 
ved of  h»eing  abrogated.      Now  it  appears  clearly,  that  all  fuch  Cuftoms, 

introduced 


[     '3    I     • 

introdueed  againft  the  Word  of  God,  and  the  old  Cannons.  It  was  there* 
fore  not  allowed  to  burden,  force,  or  trouble  the  Confciences  of  fuch 
that  defired  to  receive  the  Sacrament,  according  to  Chrift's  Inftitution, 
but  to  refufe  it  to  them  contrary  to  Chrift's  Ordinance.  And  fince  the 
Separation  of  the  Sacraments  is  contrary  to  Chrift's  Ordinance,  wd  alCb 
made  an  End  to  the  cuftomary  Froceflions  with  the  Sacrament?. 

ARTICLE     XXIII. 

Of  the  Marriage  of  the  Priefis. 

There  hath  been  univerfal  Complaints  of  all  Men,  oflow  and  high 
Extradion  in  the  World,  againft  the  great  Unchaftnefs  and  Diffolutenefs 
of  the  Priefts,  which  had  not  the  Gift  of  Continence  ;  and  fuch  abomi-- 
nable  Crimes  did  rife  up  to  the  highell  Degree  :  Now,  to  prevent  fuch 
great  and  manifold  abominable  Scandals,  Adultery,  and  other  Unchaftnefs, 
fome  of  our  Priefts  did  marry  5  g^Mng  this  Reafon  for  it,  that  they  have 
been  obliged,  and  neceflitated,  by  the  ftrong  urging  of  their  Confciences, 
fince  the  Scripture  teaches,  that  Matrimony  is  ordained  by  God,  to 
prevent  Unchaftnefs,  as  Paul  fays.  To  frevent  Fornication^  let  every  one 
have  his  own  Wife.  Item.  It  is  better  to  marry.,  than  to  burn.  And  aiS 
Chrift  faith,  they  don't  all  comprehend  the  Word  i  wherewith  Chrift 
intimates^  (who  knew  well,  what  Man  is)  that  there  are  but  few  having 
the  Gift  of  Continence.  For  God  created  one  Man  and  one  Woman, 
Genejis  i.  NoWj  whether  it  is  in  the  Power  of  Man,  without  an  efpecial 
Grace  of  God,  through  ourownUndertakingandPromife,  to  alter,  change, 
or  make  the  Creatures  of  the  moft  high  God  better,  it  is  evidenced  by 
Experience  too  clear.  For,  what  good,  honeft,  chafte  Life,  what 
Chriftian  and  honeft  Con  verfation  did  follow  fuch  Undertakings  by  many  ? 
What  abominable  and  terrible  Noife,  and  what  grievous  Torment  upon 
their  dying  Hour,  many  felt  in  their  Conlciencc,  tis  evident,  and  many 
did  confefs  themfelves.  Therefore,  fince  theWord  andCommand  of  God, 
may  not  be  altered  by  Laws  and  Promifes  of  Men,  the  Priefts,  and  other 
Clergymen  inConfideration,  of  this,  and  many  otherCaufes,  were  married. 

We  can  alio  demonftrate  by  the  Hiftory  and  Writs  of  the  Fathers, 
that  the  Priefts  and  Deacons  have  been  married  in  old  Times,  i  Tim.  iii, 
A  Bifhop  then  mufl  be  blamelefs^  the  Hujband  of  one  Wife.  We  know, 
that  in  Germany^  firft  400  Years,  the  Priefts  have  been  forced  to  this 
Promife  of  Continence,  and  violently  divorced,  which  all  and  every  one 
refifted  fo  ftrongly  and  hot,  that  an  Archbifhop  of  Mentz^  proclaiming 
this  new  Command  of  the  Pope,  was  almoll  killed  by  a  Mob  of  the 
whole  Clergy  :  Which  Interdid  was  undertaken  in  fuch  a  hafty  and 
impudent  Manner,  that  the  Pope  at  that  Time  not  only  forbid  the 
future  Marriages  of  the  Prieft,  but  even  he  divorced  the  Matrimonies 

%Yhich 


[     H    ] 

which  were  already  contra6tcd.  Which  is  not  only  againft  all  divine 
and  natural  Laws,  but  alfo  intirely  againft  the  Canons  (_made  by  Pope-s 
themfelves)  and  the  moft  notable  Concilia. 

It  hath  been  no  lefs  obferved  by  many  high,  noted,  pious,  and  pru- 
dent Men,  that  fuch  forced  Celibacy,  and  the  bereaving  of  the  matri- 
monial State  (which  by  God  is  ordained  and  left  free  by  him)  never 
produced  any  Good,  but  rather  many  great  and  heavy  Vices,  with  much 
Badnefs.  A  certain  Pope  himfelf,  -vid.  Pious  II.  as  his  Hiflory  fliews, 
hath  had  often  Occafion  to  fay  thefe  Words. 

There  may  be  fornc  Reafon,  why  the  Matrimony  is  interdicted  unto 
the  Clergy  -,  but  we  have  much  higher,  greater  and  importanter  Caufes, 
to  let  them  have,  and  enjoy  the  Liberty  to  marry.  This  Pope,  as 
a  prudent  and  fkilful  Man,  hathhad,  without  Doubt,  great  Reafons  to  fay 
fo.  Therefore,  we  have  the  Confidence,  with  the  greateft  Submiffion  to 
your  Imperial  Majefty,  as  a  Chriftian  and  moft  glorious  Emperor  to 
confider  moft  gracioully,  that  in  thefe  laft  Times,  whereof  the  Scripture 
admoniftieth,  the  World  grows  from  Time  to  Time  worfe,  and  Man- 
kind more  corrupted  and  weaker.  » 

It  will  be  no  lefs  neceffary,  needful,  and  Chriftian  like,  to  make  ufe  of 
this  Confideration,  that  if  Matrimony  is  forbidden,  worfe  and  more 
abominable  L^nchaftnefs  ^nd  Vices  may  incrcafe  in  Germany  ;  For  no 
Body  can  by  any  Means  alter,  or  ordain  thefe  Things  more  wife  and 
better  than  God  himfelf,  having  inftituted  Matrimony  to  help  human 
JFrailty,  and  to  avoid  Unchaftnels  .  And  this  is  alfo  intimated  by  the  old 
Canons.  The  Rigour  of  Ordinances  muft  be  indulged,  by  Reafon  of 
human  Weakneis,  and  to  prevent  a  greater  Evil  ;  And  it  will  be  very 
needful  in  thisRefpect.  For  what  harm  can  the  Matrimony  of  the  Priefts 
do  to  the  C^holick  Church  -,  efpecially  the  Faftors,  and  them  that 
officiate.  It  is  probable,  that  there  will  be  a  Want  of  Priefts  and  Minifters, 
if  this  rigorous  Command  fhould  indure  any  longer. 

And  whereas  now,  the  Matrimony  of  the  Pricft  is  founded  on  the 
Command  and  Word  of  God-,  and  that  Hiftory  proves,  that  the  Priefts 
have  been  mar.ned,  and  the  Promifeot  Continence  hath  caufed  fo  many 
abominable  andunchriftian  Scandals,  Adultery,  unheard jand  deteftableUn- 
chaftenefs,  and  abominable  Vices  •,  which,  even  by  the  Canonicks  and 
Courtezans  at  Rome  hath  been  owned,  and  moft  lamentably  reported  -, 
that,  by  fuch  fnocking  and  deteftable  Vices,  the  Anger  of  God  muft 
needs  be  provoked.  It  is  confequently  to  be  lamented,  that  a  Chriftian 
Marriage  is  not  only  forbidden,  but  fome  undertook  alfo  to  punifh  it  as 
a  heavy  Crime.  It  is  known,  that  the  Matrimonial  State  is  very  much 
recommended  in  the  Imperial  Laws,  and  in  all  Em.pires  wherever  Laws 
have  been  eftabiiflied  ;  except  in  our  Times,  it  has  begun  to  torment 
People  innocently,  (only  for  Marriage  SakeJ  and  more  efpecially  the 
Priefts,  who  ought  to  be  indulged  before  ethers.    And  this  is  not  only 

committed 


[     '5    ] 

committed  againft  the  Law  of  God,  but  alfo  againO:  the  Canons.  Paul, 
1  Tim.  \v.  calls  the  Dodrine  forbidding  Marriage,  a  BoBrine  of  the 
Devils.  Even  Chrift  hi mfclf  faith,  John  viii.  The  Dei'il  is  a  Murderer 
from  the  Beginning  ;  which  agrees  very  well,  that  to  forbid  to  marry, 
is  a  Dodlrine  of  the  Devils,  more  efpecially,  if  it  is  maintained  with 
Bloodfhed.  But,  fince  no  human  Law  can  abolifh  the  C:om.mand  of 
God,  even  fo  can  no  Promile  or  Vow  altej  the  Word  of  God  :  And  for 
^his  Reafon,  Cypricinus giwes  this  Council,  That  the  Women,  not  having 
the  Gift  of  Continence,  may  marry:  Epiflle  II.  faying.  If  they  wont 
keep  Chaftnefsj  nor  can,  it  is  belter  to  marry,  than  to  fall  by  their  Lufls 
into  the  Fire  •,  and  that  they  fhould  be  careful,  to  give  no  vScandal  to  the 
Brethren  or  Sifters:  And  for  all  this,  we  obferve  in  all  the  Canons,  a 
great  Indulgence  and  Condefcenfion,  towards  them  that  have  done  a  Vow 
in  their  Youth  i  in  which  Age,  the  Priefts  and  the  Monks  came,  for  the  . 
moft  Part,  by  Ignorance,  into,  fuch  a.  State. . 

ART  I  C  L  E     XXIV. 

0/  ibe  Mafs, 

We  are  blamed  without  a  Caufe,  that  we  have  abrogated  theMafs;  ■ 
for  it  is  manifeft,  that  (vv'ithout  praifing  ourfelves)  it  is  kept  by  us, 
with  greater  Devotion  aud  Earneftners  than  by  our  Anragoni(l:s.  Wc 
alfoinftru(ft  the  People,  with  the  greateft  Deligcnce,  very  often,  about 
the  holy  Sacrament,  to  what  Purpofe  it  is  inftituted,  and  how  to  ufe  it  ; 
namely,  to  comfort  the  terrified  Conferences  therewith,  whereby  the  Peo- 
ple are  allured  to  the  Sacraments  and  the  Mufs.  In  the  m.san  Time,  we 
do  give  Inftruflion  of  the  Hetorodox  Dodrine  againft  the  Sacrament. 
We  know  of  no  notable  Alteration  in  the  publick  Ceremonies  of  the 
Mafs  made  by  us,  except  that,  in  fome  Places,  High  German  Songs  are 
ufed  to  inflru<ft  and  edify  the  People,  which  are  fung  by  (or  with)  the 
LatinHymns-,  fince  all  Ceremonies  fhould  aim  this  Scope,  efpecially,  that 
the  People  may  know  what  is  required  by  them-  of  the  Knowledge  of 
Chrifl. 

But,  fince  the  Mafs  hath  been  abufed  in  many  Ways,  as  it  is  known 
that  a  yearly  Market  hath  been  made  thereof,  being  fold  and  bought, 
and  for  the-moft  Part, .was  kept  in  all  Churches  for  the  Sake  of  Money  ; 
the  Abufe  hath  been  reproved  very  often  before  our  Times,  by  many 
learned  and  pious  Men. 

Whereas  now  the  Preachers  amongft  us  have  preached  upon  it  ;  and 
the  Priefls  are  exhorted,  with  thefe  terrifying  Threatnings,  which  cer- 
tainly fhould  move  every  Chriftian,  that,  wbofoever  ufes  the  Sacrament 
unworthily,  is  guilty  of  the  Flejh  and  Blood  of  Chrijl :  Thereupon  are  fuch 
Market  Mafs,  and  Corner,  (conventical  Mafs,  which  till  now,  by  Vio- 
lence, for  Money,  and  the  Prebend's  Sake,  have  been  introduced)  re- 
je(5ted  in  our  Churches.  Whereby 


I     '6     ] 

Whereby  is  alfo  reproved  this  moft  (hocking  Error,  that  Chrift  fhould 
have  only  fatisfied  by  his  Death  for  the  original  Sin  ;  and  that  the  Mafs 
was  inftituted  tor  an  Oblation  for  the  Living  and  Dead,  thereby  to  take 
away  the  Sin,  and  to  reconcile  God :  And  this  caufed  the  Quef- 
tion,  Whether  a  Mafs  kept  for  many,  did  merit  fo  much  as  that  kept 
for  every  one  in  particular  ?  And  this  was  the  Offspring  of  fo  many  un- 
fpeakable  Multitudes  of  Mafs,  that  every  one  thought  to  get  by  fuch  a 
Worfhip  all  they  wanted  ;  and  gave  an  Occafion,  that  thereby  the  Faith 
in  Chrift,  and  true  Worfhip,  been  was  forgotten  by  it. 

Therefore,  it  has  given  Inftrudlion,  as  NecefTity  did  require  it,  without 
doubt,  to  know  how  the  Sacrament  fhould  be  ufed  rightly. 

Firjt^  That  there  is  no  other  Oblation  for  the  original  Sin,  as  well  as 
others,  than  the  Death  of  Chrift  only,  which  is  proved  by  the  Scripture 
in  fundry  Places.  For  thus  it  is  written  in  the  Epiftle  to  the  Hebrews y 
That  Chrift  did  fanSiify  himfelf  once,  and  hath  done  by  it  a  Reconciliation 
for  all  Sins.  It  is  an  unheard  of  Newnefs,  to  teach  in  the  Churches^  that 
Chn^' s  Death  fhould  be  only  the  Reconciliation  for  the  original  Sin,  and 
not  for  all  other  Sins  :  Therefore,  weprefume,  that  every  one  will  conceive^ 
that  fuch  an  Error  is  not  rejefted  without  Caufe. 

Secondly,  Paul  teaches.  That  we  receive  Grace  before  God  by  Faith, 
and  not  by  Works.  But  againft  this,  eontradi<5ls  the  Abufe  of  the  Mafs, 
if  we  think  to  receive  Grace  by  it,  to  remove,  or  to  take  away  Sins  •,  to 
receive  Grace,  and  all  Good  from  God,  not  only  for  the  Priefts,  but 
alfo  for  the  whole  World,  for  Living  and  for  Dead, 

Thirdly,  The  holy  Sacrament  is  inftituted,  not  to  introduce  by  it  a 
Sacrifice  for  Sin,  (for  the  Oblation  is  made  already,)  but  that  our  Faith 
might  be  excjted  and  the  Confcience  comforted,  which  arc  adminiftred 
by  the  Sacrament,  that  Grace  and  Forgivnefs  of  Sin,  is  offered  by  Chrift, 
5;nd  promJfed.  Therefore  requires  this  Sacrament,  Faith,  and  is  ufed 
to  no  purpofe  without  Faith. 

And  fince  the  Mafs  is  no  Sacrament,  for  Living  and  Dead  to  take  away 
their  Sins-,  but  it  fhall  be  aDiftribution  of  the  Sacrament  to  be  received 
by  the  Prieft  and  the  People  :  Therefore  we  have  this  Cuftom  amongft 
US,  that,  on  Feaft-Days  or  elfe  where  (if  there  are  fome  defiring  the 
Sacrament  of  the  Lord)  it  is  given  to  thofe,  that  defire  it.  By  Confe- 
quence,  remains  by  us  the  Mafs  in  its  lawful  Ufe,  as  it  is  ufed  in  the 
former  Tinries  in  the  Churches,  which  can  be  leen  i  Cor.  xi.  As  well  as 
in  the  Writings  of  the  Fathers.  Chryjoftom  fays,  that  the  Prieft  daily 
ftands,  and  calls  fome  to  the  Lord's  Table,  and  fome  he  forbids  to  come. 
Alfo  the  old  Canons  fhew,  that  one  hath  officiated,  and  the  others, 
Priefts  and  Deacons  have  received  the  Sacrament.  For  thus  intimate  the 
Words  in  the  CanoneNicoeno .  The  Deacons  poall  ordinary  (decently)  receive 
ib£  Sacrament  after  the  Priefts,  from  the  Bijhop  or  Prieft. 

Whereas 


[     '7    ] 

Whereas  it  now  appears,  that  we  havenot  undertaken  a  NewneTs  {No- 
vitiation)  which  never  might  have  been  in  the  Church  j  and  whereas  in  the 
publick  Mafs  no  notable  Alteration  is  made,  but  the  other  unneedful 
MafTes  are  fallen  away,  which  by  an  Abufe  with  the  parochce  Mais 
crept  in  :  We  prefume,  that  by  no  Right,  this  Way  ot  officiating  the 
Mafs  can  be  declared  heretical  or  unchriltian,  and  condemned.  For 
even  in  great  Churches  in  former  Times,  where  abundance  of  People 
was,  there  hath  not  been  kept  daily  Mafs  :  Alfo  on  thofe  Days,  when 
the  Congregations  met,  as  Hifioria  'Tripartita  fhews.  Lib.  9.  that  in 
Alexandria  on  Wednefday  and  Friday,  the  Scripture  hath  been  read,  and 
explained,  and  the  whole  Worfhip  officiated  without  Mafs. 

ARTICLE     XXV. 

Of  the  Confejjion^    and,  Abfolution. 

The  ConfefTion  is  not  abrogated  by  our  Preachers  ;  for  we  hold  this 
Cuftom,  to  give  the  Sacrament  to  none  who  hath  not  duly  confefTed, 
and  before  he  is  abfolved. 

In  the  mean  Time  is  the  People  induftrioufly  inftru6ted  how  com- 
fortable the  Word  of  Abfolution  is,  and  how  reverently  it  ought  to  be 
regarded  :  For  it  is  not  the  Voice  or  Word  of  Men,  but  the  Word  of 
God,  that  abfolvcs  and  pardons  the  Sins,  fince  it  is  fpoken  inftead  of 
God,  according  tb  his  Word.  Wc  incukateand  teach  with  the  greateft 
Induftry,  to  fhew,  how  needful  and  comfortable  this  Power  of  the  Kees 
is  for  the  terrified  Confciences..  And  alfo  we  teach,  how  God  requireth  to 
believe  the  Abfolution,  none  lefs,  as  if  we  did  hear  the  Voice  from 
Heaven,  and  to  be  comforted  thereby,  knowing  that  by  fuch  Faith  wc 
receive  the  Remiffion  of  Sins.  In  former  Times  the  Preachers  did  not 
mention  one  finele  Word  ofthefe  Points  ;  but  made  it  their  Bufinefs  to 
terrify  the  Confciences  with  a  long.  Account  of  Sins,  with  Satisfaflions, 
with  Abftinence,  with  Pilgrimage  and  Proceffions,  ^c.  And  many  of 
our  Antagonifts  own  themfelves,  that  many  amongfl  us  did  write  more 
Orthodox  of  the  true  Chriftian  Repentance,  than  it  had  been  done  long 
before.  For  we  teach  of  the  Confeffion  thus  ;  That  none  fhould  be 
forced  to  tell  the  Sins  by  their  Names  :  For  fuch  a  Thing  is  impoffible, 
as  the  Pfalmift  fays,  IVho  knows  how  often  he  fins.  Jeremiah  faid,  Who 
can  fear ch  it.  The  miferable  human  Nature  is  penetrated  by  fin  fo  deep, 
that  we  can't  fee  or  know  them  all.  And  it  would  be  of  a  very  fmalt 
Benefit  to  us,  if  we  only  fiiould  be  abfolved  of  them  Sins,  we  know. 
It  is  therefore  unneceflfary,  to  infift;  upon  telling  all  Sins  by  their  Names.; 
And  this  hath  been  the  Cuftom  of  thej Fathers,  fince  we  read  Dijiin^.  i. 
Poenitentia.,  where  the  Words  of  Chryfojlom  are  alledged,  laying,  '  I 
don't  pretend  that  you  Ihould  proftitute  yourlelves  publickly,  or  to 
accufe  and  give  yourfelves  publickly   up  guilty  to  others  ;  but  obey  the 

C  prophet. 


[  i8  ] 

Prophet,  faying,  Confefs  unio  the  Lord  thy  Ways,  Therefore  confefs 
your  Sins  unto  God  the  true  Judge,  in  your  Prayers,  and  dont  fay  your 
Sins  with  your  Tongue,  but  in  your  Confcience.*  Here  it  is  evident, 
that  Chryfojiom  doth  not  require  or  force  to  tell  the  Sins  Names.  In  the 
fame  Way  teaches  the  Glojfa  in  Decretis  de  Poenitentia  Diftir.£f,  3: 
*  That  the  ConfefTion  is  not  exprefly  commanded  in  the  Word,  but 
inflituted  by  the  Church  i  Notwithflanding  our  Mninftcrs  of  the  Gofpel 
teach  and  inftrufb  diligently,  that  the  Confeffion,  for  Abfolutions  fike, 
which  is  the  moft  chief  and  principal  in  th§jConfeffion,  in  order  to  com- 
fort the  burthened  Confciences,  and  for  other  Reafons,  is  to  be  prefer ved. 
and  kept  up. 

ARTICLE    XXVL 

Of  the  Difference  of  Meat. 

In  former  Times,  they  have  preached  and  written,  that  the  Dif- 
ference of  Viduals,  and  fuch-hke  Traditions,  ordained  by  Men,  ferve  to 
obtain  Mercy,  to  merit  Grace,  and  to  make  Satisfaflion  for  their  Sins  .• 
Upon  this  Foundation,  have  they  daily  invented  new  Faft  Days,  new 
Ceremonies,  and  new  Orders  ;  and  prefs*d  ftrong  and  hard  upon  thefe 
Inventions,  as  if  they  were  meritorious  before  God,  to  obtain  Grace,  if 
jhey  obferve  them  ;  but  the  Tranfgreffors  would  commit  great  Sins,  if 
they  negleded  them,  which. was  the  Offspring  of  great  Errors  in  the 
Church. 

Firji,  Through  thefe  Inventions  are  the  Grace  by  ChrifV,  and  the 
Dodrine  by  Faith,  darkened,  which  the  holy  Gofpel,  with  great  Sincerity- 
preaches,  and  ftrongly  prefTes,  that  the  Sufferings  and  Merits  of  Chrift 
only,  Ihould'  be  efleemed  by  us,  high  and  precious,  that  to  believe  in 
Chrifl,  fliould  far  exceed  all  Works  and  human  Inventions :  Therefore, 
has  St.  Paul  wrote  with  great  Warmth,  againft  the  Laws  and  Inftitu- 
tions  of  Men  ;  and  taught  that  we,  through  Works,  could  not  be  accep- 
table before  God,  but  only  through  Faith  in  Chrifl,  that  we  only  receive 
Mercy  through  Chrift.  This  Article  of  Faith,  is  quite  darkened,  and  blot- 
ted out  by  their  Inffitutions,  fince  they  taught  that  we  fhould  receive 
Mercy  through  good  Works,  by  fafling,  with  Deference  to  Meat  and 
Clothing,  ^c. 

Secondly^  Such  Inftitutions  have  darkened  the  Commandments  of  the 
Lord,  for  their  Inflitutions  were  preferred  before  the  Lord's.  This  was 
only  believed  by  them  to  be  the  Chriftian  Life,  to  keep  the  holy  Days, 
to  pray,   to  clothe  themfelves  as  they  had  invented. 

Therefore,  they  accounted  other  neceffary  good  Works,  for  worldly, 
ungodly,  ©r  unntceffary  Bufinefs  ;  as,  what  every  Body,  according  to  his 
Calling,  was  obliged  to  do ;  /.  e.  that  a  Man  fhould  be  obliged  to  work 
for  the  Maintenance  of  his  Family,  and  to  bring  them  up  in  the  Fear  of 

God. 


I     '9     ] 

God  ;  the  Procreation  and  Education  of  Children  •,  the  Government  of 
Kings  or  Magiftrates,  (jfc.  Such  Commandments  of  the  Lord,  they  cal- 
led a  worldly  and  imperfect  Work  ;  but  their  Traditions  and  Inftitutions, 
were  boafled  and  called  by  this  fine  Name,  that  fuch  only  were  holy  and 
perfedl  Works ;  and  therefore,  there  is  no  End  or  Meafure  of  new 
Inftitutions. 

Thirdly^  Such  Inftitutions  bccafioned  great  burthening  in  the  Confci- 
ence  •,  for,  it  was  impoftiblc  to  keep  thefe  Inftitutions,  fince  the  People 
were  kept  in  thatOpinion,  that  thefe  Inftitutions  were  accounted  needful  to 
worfhip  God.  Gerfon  writes,  that  many  are  fallen  in  Defperation,  and 
have  killed  themfelves,  fince  they  were  not  inftru6ted  in  the  Grace 
through  Chrift.  For,  we  fee  by  the  Sommifts  and  Divines,  how  they 
brought  the  Confcience  in  Confufion,  who  had  undertaken  to  throw 
their  Inftitutions  together,  in  one  Uniform,  to  help  Confciences,  did  find 
fo  much  Work  therewith,  that  thereby  all  the  needful  and  wholfome 
Chriftian  Doflrine  of  more  Weight ;  as  of  Faith,  of  Comfort  in  Temp- 
tations, and  fuch  like,  were  quite  forgot  and  negleded.  Wherefore 
many  true  Chriftians,  in  former  Times,  complained,  that  their  Inftitutions 
made  great  Contentions  in  the  Church,  and  that  the  pious  People,  were 
thereby  hindered  of  coming  to  the  true  Knowledge  of  Chrift.  Gerfou, 
and  others,  have  greatly  complained  of  it.  Augufiin  diftik'd,  that  the 
Confciences  were  fo  tortured  by  their  Inftitutions;  and  gives  thefe  Inftruc- 
tions,  Not  to  keep  them  as  needful  to  Salvation.  Therefore,  our  Divines 
have  been  obliged,  not  out  of  Infolence,  or  to  defpife  the  fpiritual  Power; 
but  have  been  in  Confcience,  bound  to  ftake  no  Notice  of  the  above- 
mentioned  Errors,  which  are  derived  from  their  Inftitutions,  to  teach 
againft  their  Traditions  :  For  the  Gofpel  requires,  that  we  fhould  preach 
the  Faith  in  Chrift,  in  the  Church,  vi^hich  can  have  no  EfFeft,  if  we  arc 
inftrufled  to  receive  Grace  by  our  own  invented  Inftitutions,  or  good 
AVorks  •,  therefore  do  we  teach,  that  we  do  not  receive  Grace  by  our 
own  invented  Inftitutions,  or  good  Works,  to  reconcile  the  Lord,  or  fatis- 
fy  for  our  TranfgrefTions  and  Sins  -,  wherefore  thefe  good  Works  fhall 
not  be  look'd  on,  as  if  we  ferve  God  with  them.  This  we  prove  by 
the  Scripture,  Mat.  xv.  Chrift  defends  his  Difciples,  when  they  had 
tranfgreffed  againft  their  Inftruflions  :  But  in  vain  they  do  worjhip  me, 
teaching  for  DoSirines  the  Commandments  of  Men.  Since  our  Saviour  calls 
this  a  vain  Worfhip,  then  it  is  not  needf^ul,  but  needlefs.  And  diredly 
after  this  he  faith.  Not  that  which  goeth  into  the  Mouth  defileth  a  Man, 
but  that  which  cometh  out  of  the  Mouth,  this  defileth  a  Man.  Likewife, 
faith  St.  Paul,  Rom.  xiv.  For,  the  Kingdom  of  God  is  not  Meat  and 
Drink  :  And  in  Col.  ii.  Let  no  Man  therefore  judge  you  in  Meat  or  in 
Drink,  or  in  RefpeH  of  holy  Days,  &c.  And  in  t\\ty1£ls,  fays  St.  Peter, 
Chap.  XV.  Now,  therefore,  why  tempt  ye  Ged,  to  put  a  Toke  upon  the 
Neck  oj  the  DifcipleSf  which  neither  our  Fathers,  nor  we  were  able  to  bear. 


[       20       ] 

hit  w^  helieve,  through  the  Grace  of  the  Lord  Jefus  Chrifi^  we  Jhall  le 
■faved.  Here  prohibits  the  Apoftle  Peter ^  that  we  fhould  not  lay  any 
Yoke  upon  the  Confciences  with  outward  Ceremonies,  be  it  of  Mofes^  or 
any  others.  And,  i  Tim-  Chap.  iv.  Such  Inftitutions  are  called  a  DoC'- 
trine  from  the  Devil,  to  forbid  to  marry,  and  commanding  to  abftain  from 
Meat  .•  For  this  is  againfl  the  Gofpel  or  Doflrine  of  Chrif^,  to  make 
fuch  Inflitutions,  or  to  oblige  People  to  them;  as  if  they  could  receive 
RemifTion  of  Sins  through  them,  and  as  if  no  body  could  be  a  Chriftian- 
without  keeping  them.  But  they  refled  upon  us,  as  if  we  prohibited 
the  Corredlion  and  Difcipline,  as  Jovinianus  did  ;  but  they  will  find  the 
contrary  in  our  Writing  •,  for  they  always  thought  of  the  CrolTes  which 
Chriftians  are  obliged  to  bear;  and  this  is  the  only  Chaflifement  which 
Chriftians  are  bound  to  bear,  and  not  felf-invented  Chaftifements.  There- 
fore, we  teach  like  wife,  that  every  one  is  obliged  to  crucify  his  Body,  with 
falling,  and  other  bodily  Exercifes,  that  he  gives  no  Offence,  or  Occa- 
fion  to  fin  ;  not  that  we,  through  fuch  Works,  merit  Mercy.  This 
bodily  Exercife  fhould  not  only  be  praflifed  upon  certain  Days,  but  con- 
ftantly  ;  as  Chrifl  fpeaks^  to  take  heed,  left  our  Hearts  be  overcharged 
with  Wantonnefs  and  Drunkennefs  *,  and  that  the  Devil  is  not  to  be  caft 
out,  but  by  Fafting  and  Prayers  -,  and  St.  Paul  fays.  He  chajltfed  his 
Body  to  bring  it  to  Obedience:  Whereby  he  direds,  that  he  chaftiled  his 
Body,  not  to  receive  Grace  thereby,  but  to  keep  the  Body  in  Order,  that 
he  may  be  able  to  do  what  he  is  obliged  to  do,  in  his  Bufinefs  or  Calling, 
•therefore  fafting  is  not  prohibited  ;  but  not  to  make  certain  Days  of 
Fafting  from  Meats,  thereby  to  receive  Mercy  by  it,  for  a  Yoke  of  the 
Confcience.  Likewife  do  we  keep  many  Ceremonies  and  Inftitutions  ;  as 
Prayers,  Songs,  and  Feafts,  i^c.  which  ferve  to  keep  Orders  in  the 
Church  :  But  our  People  are  taught  and  Inftruded,  that  fuch  outward 
Service  deferves  not  any  Grace  before  God,  and  that  they  without 
charging  the  Confcience  •,  fo  that  if  any  one  neglefts  them  without  Of- 
fence, he  don't  thereby  fin  againft  his  Confcience.  This  Liberty  in  out- 
ward Ceremonies,  have  the  Forefathers  likewife  kept :  For,  in  the  Eaf- 
tern  Countries,  they  had  not  kept  the  PafTover  at  the  fame  Day  or  Time 
when  they  kept  it  at  P^^otne  \  and  when  fome  People  would  take  this,  as 
)f  it  was  a  Diftenfion  or  Schifm  in  the  Church  ;  they  are  admonifhed  by 
others,  that  it  was  not  needful  in  fuch  Cuftoms  to  keep  them.  And  Ira- 
nus  fays,  that  fuch  Inequality,  in  Ceremonies  or  Fafting,  don't  break 
the  Inequality  m  Faith  :  Likewife,  ViftinB  12,  of  fuch  Inequalities  in 
human  Inftitutions,  is  wrote,  that  it  is  not  againft-  the  Unity  in  chriften- 
dom.  And  Tripartita  Hift.  Lib.  9.,  draws  together  feveral  unequal 
Church  Conftitutions  and  Cuftoms,  making  a  needful  Chriftianlike  Ob- 
fervation  on  it.  The  Apoftle's  Meaning  has  not  been,  to  make  Faft- 
Days,  or  other  Inftitutions,  but  to  preach  Faith  and  Love, 

ARTICLE 


[  21  ] 

ARTICLE     XXVII.       - 

Of  the    Cloy  ft  cr   Vozvs. 

To  fpeak  of  the  Cloifter  Vows,  it  will  be  neceflary,  Firft^  how  they 
have  been  manag*d  this  Time  ;  what  Sort  of  Oeconomy  was  kept  in  the 
Cloifcers  ;  and  that  therein  daily,  much  Sins  have  been  committed,  not  only 
againft  the  Word  of  God,  but  likewife  againft  the  papiftical  Laws.  For, 
in  St.  Juguftin*s  Time,  the  Stations  in  the  Cloifter  were  free  -,  but  after 
that,  the  true  Modefty  and  Do6trine  decayed.  They  have  invented 
Cloifter  Vows,,  and  therewith,  as  with  a  well-contriv'd  Prifon,  to  ercd 
the  decaying  Modefty.  Moreover^  they  have  made  daily,  by  the  Cloi- 
fter Vows,  more  Inftitutions ;  And  with  fuch-  Yokes  and  Bondage,  a 
great  many  were  bound  and  charged,  before  they  arriv'd  to  the  Years  of 
Difcretion.  There  are  likewife  many  Pcrfons,  out  of  Ignorance,  gone  in- 
to the  Cloifter  •,  for,  [altho'  they  were  not  too  young,  yet  ftill,  they  were 
not  able  to  fearch  into  their  own  Abilities  and  Strength.  All  thefe  bound 
and  brought  under  Yoke,  were  obliged  to  remain  under  this  Yoke  •,  tho' 
the  Pope's  Laws  has  fetmany  of  them  free:  And  it  is  more  infifted  upon 
in  the  Women's  Cloifter  than  in  Men's,  where  it  ought  to  have  been 
more  indulgent  in  the  Women's  than  in  the  Men's  Cloifter  •,  for  tlie 
Women  are  called  the  weaker  VefTel.  Thefe  Hardihips  a  great  many 
pious  People  have  diflik'd  ;  for  they  found,  that  the  Boys  and  Giils,  for 
their  Maintenence,  were  only  brought  into  the  Cloifter  ;  They  likewife 
faw,  what  bad  Ends,  what  Offence  and  Scandal,  and  what  Heavinefs  in 
the  Confciencc  it  occafioned.  And  a  great  many  People  have  complain'd, 
that  they,  in  this  hard  Cafe,  did  not  follow  the  Canons  of  the  Church. 
They  likewile  have  had  fuch  Opinion  of  the  Cloifter  Vows,  which  as  it 
is  well  known,  many  Monks  have  diflik'd,  who  had  a  little  Infight  and 
Wit.  For,  they  did  teach,  that  the  Cloifter  Vows  was  like  thcBaptifm  ; 
And  that,  by  living  in  the  Cloifter,  a  Body  might  receive  Forgivncfs  of 
Sins,  and  be  juftified  thereby  before  the  Lord.  Yea,  they  added  that,  by 
living  in  a  Cloifter,  they  did  deferve  and  obtain  not  only  the  Jufcification 
and  Piety,  but  likewife  kept,  and  fulfilled  the  Commandnfents  and  Ordi- 
nations, which  are  contained  in  the  Gofpel,  and  preferred  the  Cloifter 
Vows  unto  the  Baptifm.  Likewife,  that  we  deferved  more  by  living 
within  a  Cloifter,  than  with  all  other  Inftitutions  which  are  ordained  by 
the  Lord  ;  as,  by  being  a  Minifter  and  Teacher,  a  Magiftrate,  or  a  Duke 
and  Lord  ;  all  fuch,  ordained  in  the  Gofpel,  by  the  f.ord  in  their  Call, 
are  done  without  felf-witted  fpiritual  Service.  All  which  cannot  be 
denied,  for  we  find  the  fame  in  their  Books  ;  and  above  all,  whofo- 
ever  is  confined  in  the  Cloifters,  learns  but  v  ry  little  of  Chrift. 

In  former  Times,  there  were  erefted  Schools,  wherein  the  Scripture 
and  other  Arts  have  been  taught,  which  were  ferviccable  to  the  Chriftian 
Church,   in  theCir  loilters  ;  fa  that  they  took  Teachers  and  Bifhops  out 

cf 


I       22       ] 

of  them.  But  at  prefent,  it  Is  quite  otherways -,  for,  in  former  Times, 
they  did  meet  in  the  Cloifters,  for  this  Realon,  that  they  were  inftru6led 
in  the  Scriptures.  At  prefent,  they  fay  and  teach,  that,  by  living  in  a 
Cloifter,  they  may  merit  the  Grace  of  God,  and  live  upright  therein 
before  God:  Yea,  it  is  a  State  ot  Perfedion,  and  prefer  it  above  all  the 
Commands  made  by  God.  This  is  therefore  mentioned,  ('without  the 
leaft  Difrefped) -that  every  one  may  fee  and  undcrftand  what,  and  how 
our  Minifters  teach.  Firji^  They  teach  by  us,  of  them  which  are  going 
to  be  married;  fo  that  all  which  are  not  able  or  inclined  to  live  fingle, 
have  Power  and  Right  to  be  lawfully  married  ;  For  the  Vows  are  not 
able  to  break  the  Inltitutions  of  God.  Now  are  the  Commandments  of 
God  ',  I  Cor.  vii.  To  avoid  ^Fornication^  Jet  every  Man  have  his  own 
■Wife,  and  let  every  Woman  have  her  own  Hujband.  Thereunto  obliges 
:  and  forces,  not  only  the  Lord's  Commands,  but  likewife  God's  Creatures 
and  Inftitution,  all  them,  who,  without  fpecial  Grace,  with  the  Gift  of 
Chaftity,  are  indowed  :  As  the  Lord  himfelffays.  Gen.  ii,  i8.  //  is  not 
good  that  the  Manjhculd  be  alone,  I  will  make  him  an  Help-meet  for  him. 
Wherewith  can  they  contradid  tl^is  ?  They  may  praife  their  Cloifter 
Vows  as  high  as  they  pleafe,  and  hold  them  as  great  as  they  will,  fo  they 
-Cannot  force  thereout,  that  the  Lord's  Commandments  are  thereby  broke. 
The  learned  Doflors  fay,  that  the  Vows  againft  the  Pope' s  Laws,  ftand 
in  no  Force  •,  much  lefs  Ihould  thii  ftand  in  Force  againft  the  Laws  of 
God.  The  Difpenfations  of  the  Pope  ihews,  and  muft  fhew,  that  the 
Obligations  to  the  Cloifter  can  be  difanulled  ♦,  but  not  the  Duties  derived 
from  the  Word  of  God.  For  this  Reafon,  the  Popes  have  well  confidered, 
that  in  this  Duty,  an  Equality  ought  to  be  ufed,  and  have  often  given 
their  Difpenfatipns ;  as  to  the  King  ofi  Arragon,  and  feveral  others, 

Now  if  they  could  difpenfate  in  Cafes  belonging  to  the  Confervation 
of  temporal  Things,  how  much  more  fhould  they  difpenfate  in  the  Soul's 
Concern.  Further,  why  do  our  Antagonifts  ftand  fo  hard  upon  the 
Performance  of  Vows,  and  do  not  confider  firft,  whether  they  are 
lawfully  done  ?  For  a  Vow  muft  be  in  a  free  Cafe  willingly  and  not 
forced.  But  whether  an  everlafting  Continence  or  Chaftnefs  lays  in  the 
Power  of  Men,  is  known  very  well  :  And  there  are  but  few  of  both 
Sexs,  that  have  vowed  a  Cloifter  Vow  willingly,  and  with  a  due  Con- 
fideration.  Before  ever  they  come  to  their  Years  of  Difcretion,  they  are 
perfuaded  to  Cloifter  Vows,  and  often  are  they  forced  to  it.  Therefore 
St  is  not  lawful  to  difpute  and  argue  in  fuch  a  rigorous  Manner  of  the 
Duty  of  a  Vow,  fincc  every  one  muft  own,  that  it  is  againft  the  very 
Nature  of  the  Vows  to  vow  fome  Things  unwillingly,  without  goo^ 
Advice  and  Prudence. 

Some  Canons  and  Papiftical  Laws  difanul  all  Vows  done  or  made 
before  the  Fifteenth  Year  of  Age.  For  they  fuppofe,  that  before  fuch 
Age,  a  Man  or  Woman  uncapable  to  refolve  how  to  tranfad  all  his 
life-time  '  Another 


r  23  ] 

Another  Canon  indulges  human  Frailty,  forbidding  a  Cloifter  Vow 
before  the  Eighteenth  Year. 

By  thefe  the  greateft  Part  can  take  an  Excufe  to  quit  the  Cloifler,  for 
they  came  to  it,  for  the  greateft  Part  in  their  Childhood,  ^c.  And,  finally, 
if  the  bre^kbg  of  the  Cloifter's  Vow  Ihould  reprove,  it  doth  not  follow 
that  their  Matrimony  can  be  divorced.  For  St.  Angujiin  fays,  ^7.  9. 
cap.  I.  Nuptiarum,  that  fuch  a  Marriage  muft  not  be  diflblved.  Now 
the  Authority  in  the  Chriftian  Church  is  great,  though  fome  afterwards 
did  hold  to  the  contrary.  Howbeit,  now  the  Word  of  God  about 
Matrimony  hath  difpenfated  and  cleared  free  from  the  Cloifter's  Vows  : 
We  can  ftill  alledge  more  Arguments,  why  fuch  Vows  are  unlawful  and 
irrational.  For  all  Worlhip  found  out  by  Men,  without  the  Command 
of  God,  is  againft  God  and  his  Commands,  as  Chrift  fays,  Mat^  xv. 
/;;  vain  do  they  worjhip  me,  teaching  for  Do^rims  the  Commandments 
of  Men,  Thus  Paultcaches  every  where,  that  we  muft  not  feek  Righteouf- 
nefs  by  our  Works,  and  worfhip  Inventions  of  Men  ;  but  that  the 
Righteoufncfs  and  Holinefs  before  God,  comcth  forth  by  true  Faith  in 
Confidence  in  God  ;  believing  that  God,  will  accept  and  receive  us  by  his 
Grace  in  Chrift  Jefus  his  only  Son. 

It  is  clear  and  evident,  that  the  Monks  have  taught  and  preached, 
that  the  fidlitious  Spirituality  imagined,  did  atone  before  God,  merit  Grace, 
and  Righteoufncfs  :  This  is  nothing  elfe  than  to  diminifh  the  Price  and 
Honour  of  Chrift's  Merits,  and  to  deny  the  Righteoufncfs  of  Faith. 
Hence  it  follows,  that  fuch  ufual  Vows  and  Worfhip  have  been  unlaw- 
ful, and  a  falfe  Worfhip,  and  are  alfo  irrational.  For  the  Vow  of  a  wicked 
Perfon,  and  done  without  a  Command  of  God,  is  void,  and  irrational,  ac« 
cording  to  the  Canons,  fetting  forth,  that,  the  Oath,  fhall  not  be  a  Bondage 
to  Sin.  Paul  (siys  to  the  Galatians  v .  Chrift  is  become  of  no  effeSl  unto 
you  :  fVhofoever  of  you  are  jufiified  hy  the  Law,  ye  are  fallen  from  Grace; 

Therefore  alfo  them,  defiring  to  be  juftified  by  their  Vows,  fall  from 
Chrift,  and  the  Grace  of  God  1  For  they  bereave  Chrift  of  his  Honour, 
juftifying  alone,  and  give  fuch  Honour  to  their  Cloifters  Vows, 

It  can  alfo  not  be  denied,  that  the  Monks  have  taught  and  preached, 
that  they  are  juftified  by  their  Vows,  and  their  living  in  the  Cloifter, 
and  that  they  merit  the  Forgivnefs  of  Sins  j  yea,  they  pretend  ftill  Things 
of  a  greater  Impudence,  faying,  that  they  could  communicate  their 
good  Works  unto  others.  If  now  a  Body  would  undertake  to  make 
ufe  of  fuch  Things,  and  publifh  them  to  the  World,  whatcommical 
Doflrines  would  appear,  whereof  now,  even  the  Monks  themfelves  are 
afhamed,  and  will  not  be  guilty  thereof.  By  all  this  they  would  per- 
fuade  the  World,  that  a  fi6litious  Spirituality  was  a  fpiritual  Eftate,  and 
the  Eftate  of  Chriftian  Perfedlion,  Is  this  not  to  boaft  of  Works  in 
Order  to  be  juftified  by  them  .?  It  is  not  a  fmall  Scandal  in  the  Chriftian 
Church  to  impofe  upon  the  People  with  fuch  a  Worfhip  5  teaching,  that  • 

by; 


I  24  ] 

by  a  Worfiilp,  invented  by  Men,  without  the  Command  of  God,  Men 
ihould  be  rendered  innocent  and  righteous  beforeGod,  For  the  Rightoufe- 
nefs  of  Faith,  which  ought  to  be  mod  chiefly  worked  upon  in  the  Churches, 
is  darkned  by  it,  if  People  is  deluded  and  blinded  in  their  Eyes  with  fuch 
ra  ftrange  angelical  Spirituality  of  Poverty,  Humility,  and  Chaftnefs  ; 
yea  the  Commands  of  God,  and  the  true  Worlhip  of  God  is  corrupted, 
if  common  People  hears,  that  only  the  Monks  fhould  live  in  an  Eftate  of 
Perfedion  -.  For  the  true  Chriftian  Perfedion  is,  that  we  fearGod  heartily 
and  ferioufly,  and  in  the  mean  Time  have  this  Confidence  and  Reliance 
by  Faith,  that  we  enjoy  a  merciful  and  gracious  God  for  Chrill's  Sake, 
having  the  Liberty  to  pray  and  to  aflc  of  God,  what  we  want,  looking 
for  Afliftance  in  our  DiftrefTes,  in  every  Station  and  Calling  ;  And  that 
we  forget  not  to  do  outwardly  good  Works,  following  our  Calling  faith- 
fully :  This  is  true  Perfedion,  but  not  a  gray  ,or  black  Cap,  ^e. 

But  common  People  conceives  many  falfe  Opinions  by  the  falie  Glory 
of  the  Life  in  the  Cloifliers,  For  if  they  hear  Virginity  praifed  beyond 
Meafure,  it  follows,  that  they  enter  into  the  matrimonial  Eftate,  with  a 
troubled  Confcience  ;  For  if  common  People  hear,  that  the  beggar 
Monks  fliall  be  alone  pcrfeft,  they  don't  know  whether  they  may  poflefs 
their  Goods  lawfully.  If  they  hear  that  it  is  only  an  Advice,  not  to 
feek  Revenge,  they  will  prefume,  they  can  exercife  Revenge  without  to 
be  in  CommiiTion.  Some  imagine,  that  neither  Revenge  or  Magiftrates 
is  confifting  with  the  Chriftendom. 

We  have  many  Inftances  alfo,  that  fome  Women  and  Children  have 
left  their  Station,  and  went  into  the  Cloifters  ;  And  this  Ihould  be,  as 
they  fay,  to  flee  from  the  World,  and  to  feek  a  Way  of  Life  more 
pleafmg  to  God,  than  the  Life  of  others  (living  in  their  Chilling.) 

ARTICLE     XXVIIL 

^  Of  the  Power  of  BiJJoops. 

There  hath  been  much  Writings  in  old  Times  of  the  Power  of  the 
Bifhopsin  many  Refpeds*.  Some  have  irrationally  confounded,  (or  mixed,) 
'  the  Epifcopal  Power  and  the  Wordly  Sv/ord,  and  by  thefe  unhappy 
Confufions,  many  great  Wars  and  Rebellions  did  arife,  ^fpring  up.) 
Whence  the  Bifliops,  undi-r  the  Pretext  of  the  Power  given  them  by 
Chrifl:,  have  not  only  eredted  a  new  Sort  of  Worfhip,  and  with  Referva- 
tion  of  fomc  Cafes,  they  have  violently  overcharged  the  Confciences  ; 
Yea,  they  have  alfo  uptertaken  to  introduft  Kings,  Princes  ard  Empe- 
rors, and  to  difcharge  them  ag.Vin  :  Which  impudent  Undertaking,  hath 
been  long  ago,  reproved  by  many  learned  and  Chriftian  Pfople. 

Therefore,  our  Party  hath  been  forced  to  the  Comfort  of  the  Con- 
fcience, tofhew  the  Diftinetion  between  the  fpititual  and  temporal  Pov/er, 
between  Sword  and  Authority  :  And  taught,  tha:  thefe  two  Ordinar.ces 

and 


L     ^5  .  J 

and  Governments,  Tor  the  Sake  of  God's  Coaimands,  are  to  be  hoooured 
and  rcvei;enccd  with  all  due  RcTpet^t,  as  two  of  the  greateft  Gifts  of  the 
Lord..  .  , 

Now  our  People  teaches  thus,  that  t!ie  Power  of  the  Kees  or  tlie 
Bifliops  (according  to  the  Gofpel)  is  the  Power  and  Command  of  God, 
to  preach  the  Gofpel,  to  pardon  or  retain  the  Srns,  and  -to  adminiftcr  the 
Sacraments.  For  Chrid;  did  fend  his  Apoilks  with  this  CommiQion  •,  As 
my  Father  hath  Jen  t  me,,  fo  hav^  I  fent  you.  Receive  ye  the  Holy  Ghofi. 
fVhofe  foever  Sins,  ye  remits  they  are  remitted  unto  them  ;  and  whofe  foever 
Sins  ye  retain,^  they  are  retained.  The  fame  Power  of  the  Bifhops,  is 
only  exercifcd  and  pradifcd  by  the  preaching  the  Word  ot  God,  and  the 
Adminiftraticrn  of  the  Sacrament,  as  alfo  by  laying  up  the  Hands  :  For 
by  fuch  Means  are  not  given  bodily,  but  eternal  Things  and  Gifts  j  name- 
ly, eternal  Righteoufncfs,  the  Holy  Ghofl",  and  eternal  Life.  Thef^ 
Goods  can't  be  received  but  by  the  preaching  the  Word  of  God,  and  the 
Adminiftrationof  the  Sacraments.  For  Paul  fays.  The  Gofpel  is  the  Power 
cf  God  unto  Salvation,  to  every  one  that  ^elieveth.  S'mcQ  now  th^Vgy/er 
of  the  Churchy  or  the  Bifliops,  gives  eternal  Goods  ( Benefits j  and  'this 
by  the  Office  of  Preaching  the  Word  of  God,  it  hinders  or  incroaches 
not  the  political  or  worldly  Government.  For.  the  pofidcial  Government 
hath  entirely  other  Objecfls,  as  the  Gofpel,  whofe  Power  doth  not 
defend  or  proted  the  Soul,  butthe  Body  and  Goods  againft  outward 
Violence,  by  the  Sword,  or  bodily  Punifhment, 

Therefore,  the  two  Governments,  the  Temporal  and  Spiritual,  are 
not  to  be  mixed  into  one  another  :  For  the  Spiritual  hath  its  Commands 
to  preach  the  Gofpel,  and  to  adminifter  the  Sacraments  ;  and  hath  no 
P.ower  to  incroach  on  a  ftrange  Office,  nor  to  eftablifh  Kings,  nor  to  dif- 
chargethcm  :  Nor  hath  the  fpiritual  Government,  Power  to  refill  temporal 
J^awsofthe  Magiftrates,  or  to  abrogate  or  break  them,  nor  to  make 
Laws  unto  the  temporal  Power,  as  Chrift  himfelf  hath  faid.  My  Kingdom 
is  nei^  of  this  J^'^orld.  Item.  Who  has  ordained  mi  a  Judge  between  you. 
And,  Eph.  iii.  Our  Converfation  is  in  Heaven.  2  Cor.  x.  For  the  Wea- 
pons of  cur  Warfare  are  not  carnal,  iut  mighty,,  through  God,  to  the  pul- 
ling down  of  firong  Holds,  cajling  down  Imaginations,  and  every  'high 
Thing  that  e^ialts  itfelf  again fi  the  Knowledge  of  God,  and  bringing  into 
Captivity  every  Thought,  to  the  Obedience  of  Cbrijf. 

And  this  is  the  Way  our  Party  (or  People)  diftinguiflies  the  two  Ef- 
tates  ;  and  that  they  muil  be  both  honoured  as  the  greateft  Gifts  of  God 
.upon  Earth.  And  if  there  are. fome  Bifliops,  having  the  temporal  Go- 
.vernmentand  the  Sword,  they  have  it  not  as  Bifliops,  but  by  human  im- 
perial Laws,  as  Gifts  of  Emperors  and  Kings,  to  the  ruling  their  worldly 
Eft-ates,  and  it  doth  not  belong  to  the  Office  of  the  Gofpel  :  Therefore, 
is  the  Epifcopai  Office  by  the  divine  Laws,  conftituted,  to  preach  the 
Gofpel,  to  pardon  (or  deckre)  the  Forgivnefs  of  Sins,  to  decide  Doc- 

D  tnnea-. 


[  -6  ] 

t-naeg,  to  rejed  and  condemn  the  Doctrines  contrary  to  the  Goipel,  to 
exctude   the    wiirked   One?,  wHofe   Wickcdneft  is  ■  publickljr  manifeft, 
from  the  Chriftun  Congregation,  without,  any  human  Power,  but '  only 
by  thb  Word  of  God.  And  in  fuch  Calek  are  the  Hearers  and  Churches, 
obliged' ta  fubnliC,  is    Chfift   fays, '  Luk^  x.   lie  that  hedreth  yvu  hearetb 
me.     But  if  they  fliould  ordain  dr   eftabliih  any  Thing  contrary   to  the 
Gcfpel,  we  have  the  Command  of  God,  not   to  fubmit   or  obey.  Mat. 
v'li.   Beware  of  falfe  Prophets.  Gal.  i.   But  though"  we,  or  any  Angel  from 
HMveH.,  preach  My  other'  Gofpel  tinto  yDU\  kt   him  he  accurfed.    i  Cor.. 
ibid.  For  "joe  can'do  nothhig  againji  the  Truthy  but  for  the  Truth.    Item, 
Ch'rifi  bath' given  me  Fdiz>er  to  mend  but  not  to  deflroy.  In  the'famc  Man- 
ner teaches  the .  L^w  of  Canonites,  2,  9,   7.   C,  Sacerd&fes.  And  Chap. 
OVes.   ^«^z(#/;?  in  his  Epiflle  againft  P/f//7/«^i:j,  writes,  JVe  (hall  not  obey 
the  Bifljops,  t  ho*  they  are  la'WfiSly  chofen^  if  they  err-,  or  if  they  teach  and 
crdain  any  Thing  againjl  the  Scriptures. 

That   how    at  prefent   the  Bifhops    lave  Right   snd  Power   to  aft 
in   fdme  Cafes  by    the  Force   of  the  Law,  namely,  about  Marriage  or 
Tithe'  is  .only  by   human  Laws :  But   if  they  fhould  adt  in  fuch  Cafes 
iinlawful,  it  is  the  Duty  of  the  Princes,  (they  may  do  it  willingly  or  un- 
willingly) to  procure  or  to   do  Juilice  to  their  Subjedls,  in  Order  to 
prevent  Difconterit  and  Rebellion.     'Tis   alfo  difputed  and  queftioned, 
whether  the  Bifliops   have  a  Right   to   cre61:  Ceremonies  in  the  Church, 
about  the  Difference  of  Meat,  about  Feaft  Days,  about  the  Diftindlion 
in  the  Orders  of  the  Clergy  :   They  that  afcribe  to   the  Hi  (hops  thefc 
Powers,  allege  for  their  Proofs  the  Words  of  Chrift,  John  xvi.  12.^  1 
have  yet   many  Things   to  fay  unto  you,'  but  yoii  cannot  hear  them  now : 
Ho'what,  'when   the  Spirit  of  Truth   is  come,  he  will  guide  you  unto  all 
Trutp.     They"  alledge  alio  the  Words,  Aols,  where  they  have  forbidden 
the  Blood,  and  to  abftiiD-from  the  ftrangled  Things,     They  ufe  likcwife 
for   their  Proof,  the  Alteration  of   the  Sabbath  Day,  which  is  done  (as 
they  imagine)  againft  the  Ten  Commands,  and  no  Inftance  is  moretjfed 
to  prove  their  Opinion  than  thefe,  defiring  to  dernbnftrate  thereby,  that 
the  Power   of  the  Chmch   is   great,  fmce  fhe  difpi^nfed  about  the  Ten  ■ 
Commands,  and  made  an  Akeration  therein. 

But  our  Party  (People)  teaches  in  this  Qiieftion  thuSj  that  the  Blfhops 

have  no  right  to  eftablilh  any  Thing  againft  the  Gofpel,  as  it  is  mentioned 

in  the  foregoing,  and   as    the  canonical  Laws  fliews  in  the  whole  ninth 

Diftinftion.     Now  this  is  openly  againft:  the  Word  and  Command  of 

God,  to  make  Ordinances  in  View  to  fatisfy  by  them  for  our  Sins,  and  to 

merit  Grace  ;  For  the  Glory  of  Chrift'.s  Merits  is  thereby  offended,  of 

blafphemcd,  if  we  by  fuch  Ordinances  undertake   to  merit  Grace  ;  It  is 

alfo  maniteft,  that  in  thefe  Refpecls  unfpeakable  Ordinances  are  intruded, 

and  in  tht  mean  Time  the  Do6lrine  of  Faith,  and  the  Righteoufnefs  by 

Faith,  hath  been  fuppreffedj  and  kept  under.     It  is  known,  that  moft 

every 


1     57     J 

•every  Day,  new  Feaft  Days,  new  Feaft  Commands,  new  Ceremonies, 
,new  Adorations  of  the  Saints  have  been  inftituted,  in  order  to  merit  by 
fuch  works  Grjace,  and  all  good  Things  from  God.  Item.  Them  thj^r 
.eflabliflx  .human  Oi:danances,  a<^  by  it  againft  the  Command  ,bf  God, 
making  more  Sins  in  the  Commands  about  Meat-Days  ,and  fuch  like,  ^c. 
•bur;thening  Chriftendom  with  the  Bondage  pf  the  Laws^  -even  as  it  there 
-was  or  flipuld  be  amongft  the  Chriftans  fuch  a  Worfhip,  like  tbe  Levi- 
tical  CEcQnomy,  which  God  fhould  have  commanded  unto  the  Apoftjcs 
and  the  Prophets,  to  eftablifh  fuch  Things,  as  fome  write  thereof.  We 
•have  good  Reafon  to  believe,  that  fome  BiOipps  have  been  feduced  by 
the  Law  of  Mofcs,  which  was  the  Offspring  of  fo  many  unfpeakable 
Ordinances,  that  it  was  a  mortal  Sin,  if  a  l^ody  was  a  Working  with  his 
Hands  upon  a  Feaft  Day,  (efpecially  when  it  was  done  without  Defigntp 
give  a  Scandal  to  others.)  A  mortal  Sin  it  was, if  a  Body  negleft  the  ^cven 
Times,  (of  reading  and  prayingj  that  fome  Meat  fhould  fpoil  the  Con- 
fcience  -,  that  feafting  flaould  be  a  Work  of  meriting  Grace,  or  reconcile 
God  ',  that' the  Sin  in  a  referved  Cafe  was  not  forgiven,  except  the  Re- 
ferver  of  the  Thing  is  fpoken  firft,  tho'  the  canonical  Laws  don't  fpea.k 
of  the  Uefervation  of  the  Guilt,  but  of  the  Church  Difcipline,  (prPunifli- 
menc.)  And  from  whence  have  the  Bifhops  Power  and  Right  to  intrude 
fuch  Ordininccjs  unto  Chriftendom,  or  to  intangle the  Cpnfciences  ;  for 
.Peier  in  the  y/^-s  iorbidsj  to  put  a  Toke  upon , the  Neck  of  .the  Difciples. 
And  Paul  fays  to  the  Corintbiam^  that  unto  him  was  given  the  Power  to 
mend^  but  net  to  defiroy  :  Why  do  they  then  n^iultiply  Sins  by  fuch"  Infl^- 
tutions  •,  for  we  ha\'e  plain  Scripture  Proofs,  wherein  it  is  forbidden  to 
-eredt  fuch  Ordinances  in  View  to  merit  Grace,  or  as  if  they  were  needful 
to  Salvation.  Ccl.  ii.  Let  no  Man  therefore  judge  you  in  Meat  or  ifi 
refpe£f  of  an  Holy- Day,  or  of  the  nezv  Moon,  or  the  Sabbath  Days  : 
IVbich  are  a  Shadow  of  Things  to  come,  but  tha  Body  is  of  Cbriji.  Where- 
fore if  ye  be  dead  with  Chriji  from  the  Rudiments  of  the  World  -,  are  yet 
fubje}i  to  the  Ordinances  ?  Touch  not,  tajle  not  ;  which  all  are  to  perifh 
with  the  Ufing,  after  the  Commandments  and  Do^rines  of  M^n  :  IVhich 
Things  have  indeed  a  JIjow  of  IVifdom.  Item.,  Paul  forbids  plainly, 
I  Tim.  i.  Not  to  give  Heed  to  Fables  and  DcSrines  of  Men^  yfhich  fcduce 
from  the  Truth. 

And  thus  Chrift  himfelffpeaks  againft  them  that  drive  Men  to  human 
Dodrines,  Let  them  alone,  they  are  blind,  and  blind  Teachers  ;  and  ref- 
pe(5ling  their  Worfhip,  faying.  Every  Plant  which  my  heayfnlj  Father 
hath  not  planted,  jhall  .be  rooted  up ^ 

If  now  the  Bifliopi  have  Power  to  burthen  theChurch'vyith^^nfpeakable 

Ordinances,  and  to  intangle  the  Confcienccs  .;  VV.by  is  .ijt  .then  fo  pften 

forbidden  in  the  ho'y  Records  for  Men  to  make  Inftity^^lon.s,  and  to  hear 

•  them  ?  Why  is  it  call-d  a  Doctrir-e  of  the  Devils?  H^th  then  the  Holy 

Ghoft  admonifhed  it  in  vain  ? 

Therefore, 


[       28     '] 

TlieitFore,  fince  fuch  Ordinances  are  cre6led  as  If  they  were  needful 
to  reconcile  God  therewith y-  and  to  merit  Grace,  and  are  contrary  to  the 
Gofpcl  ;  it  doth  not  becorne  the  Bifhops  by  no  Means  to  intrude  fuch 
Things  by  Force  and  Power  :  For  the  Doflrine  of  the  Chriftian  Liberty 
niuft  be  preferved  in  the  Chrifrianity,  namely,  that  the  Servantfhip  (or 
Servitude)  of  the  Law,  is  not  neceffary  to  the  Juflification,  whereof  P^«/ 
fpeaks  Gal.  v.  Stand  fajt  therefore  in  the  Liberty  wherewith  Chrift  hath 
made  us  free,  anfd  he  not  int angled  again  with  the  Tcke  cf  Bon<kige.  For 
the  m'oft  chief  Article  of  the  Gofpel  muft  be  preferred  before  any,  'uid. 
that,  we  receive  Grace  by  FaitK  in  Chrift  Jefus  without  our  Merits,  and 
not' to  merit  it  by  a  Worfhip  inftituted  by  Men. 

What  fhall  we  think  or  fay  then  of  the  Sunday,  or  fuch  like  CKurch 
Ordinances  ?.  As  for  this,  our  Party  (or  People)  anfwer  thus,  That  the 
Bifhop  or  Paftors  may  appoint  Ordinances  to  hinder  all  Diforders,  but 
not  in  View  to  receive  the  Grace  of  God  thereby,  or  to  fatisfy  for  our 
Sins  therewith,  nor  to  bind  the  Confciences,  or  to  hold  all  fuch  Things 
for  a  needful  Worfhip  of  God,  even  as  if  they,  who  brecik  tTicm  without 
a  Scandal,  fhould  commit  Sins.  Thus  ordained  Paul  to  the  Corinthians^ 
That  the  Women  in  the  Church  fhould  cover  their  Heads  ^  Alfo,  that 
the  Miniflers  fhould  not  fpeak  all  at  once  in  the  Church,  but  orderly ,_ 
one  after  the  other. 

\Such  Ordinances  ought  a  Chriftian  Church  to'preferve  to  promote 
Peace  and  Unity,  and  to  obey  the  Bifhops  and  Paflors  in  this  Refpefl-, 
that  one  doth  not  offend  the  other,  leaft  in  the  Chdrches  fome  Difordcn, 
or  Confufion  might arife:  But  fo,  that  the  Confciences  don't  get  burthenerf. 
As  if  fuch  Things  were  needful  to  Salvation,  or  as  if  they,  that  break 
them  Ordinances,  without  to  offend  any  Body,  did , a  Sin  ;  fince  no  Body 
fays,  that  a  Woman,  going  to  the  Church  with:afl  uncovered  Head,  and 
offends  no  Body  by  it,  commits  a  Sin, 

Thus  likewife  is  the  Ordinance  of  the  Lord's  Day,  of  the  Eaflcr 
Feafts  Days,  of  the  Pinxter  Feafls,  aud  fuch  like  Feafl  Days,  and  CvS- 
toms.  But  thofe  v/ho  think  that  the  Ordinance  of  the  Lord's  is  needfully 
appointed  for  the  Sabbath  Day,  they  err  greatly  ;  For  the  holy  Scripture 
has  abrogated  the  Sabbath,  and  learns,  that  all  the  Ccrcm.onics  of  the  old 
Law,  according  to  the  Revelation  of  the  Gofpel,  muft  be  let  alone  -, 
'and  yet  v/hile  it  has  been  needful  to  appoint  a  certain  Day,  that  the 
People  might  know  when  they  muft  meet  together,  thus  the  Catholick 
Church  has  appointed  for  it  the  Lord's  Day,  And  to  this  Alteration 
they  have  been  fo  much  the  more  inclin'd,  to  give  a  Patron  of  the 
Chriflian  Liberty,  to  let  us  know,  that  neither  the  l^eeping  of  the  Sabbath 
Day,  or  of  any  other  Day  is  needful. 

IMiere  are  many  ufelefs  Difputes  concerning  the  Alteration  of  the  Law, 
concerning  the  Ceremonies  of  the  New  Teftament,  and  concerning  the 
Akeration  of  the  Sabbath  j  all  which  have  proceeded  out  of  a  falfe  and 

erroneous 


■[     29     ] 

erroneous  Meaning,  as  If  we  muft  have  fuch  a  Rerigion  in  the  Chrlftert- 
dom,  which  was  like  unto  the'Lm///7j  orjewijh  Religion,  and  as  if  Jeftifi 
■  fhould  have  commanded  the  Apoftles  and  Bifhops  to  invent  new  Cere-  , 
monies,  which  were'neceflary  to  Salvation.  The  fame  Errors  have  crej3t 
"iri  the  Chriftendom,'  fince  we  have  not  learnt  and  preach'd  the  Righte- 
'  bufnefs  of  the  Faith  pure  and  found.  Some  difpute  Hkewife  concerning 
the  Lord's  Day,  that  we  muft  keep  it,  although  *iot  out  of  a  divine 
Right,  and  put  Reftridions  how  far  we  may  labour  upon  folemn  Feaft 
Days.  But  what  are  fuch  Difputes  otherwife,  than  Snares  of  the  Con- 
fciences  ?  F'or  although  they  themfelves  undertake  to  indulge  human 
Inflitutions,  yet  we  can't  get  no  Mitigation  or  Difpenfation,  as  long  as 
that  meaning  flays  and  remains,  that  they  fhould  be  neceffary.  Now 
the  fame  Meaning  muft  remain,  if  we  have  no  Knowledge  of  the  Righte- 
oufncfs  of  the  Faith,  and  of  the  Chriflian  Liberty.  The  Apoftles  have 
commanded  that  we  muft  keep  ourfelves  from  Tilings  ftrangled,  and  from 
Bloods-  But  who  keeps  that  now  ?  And  yet  they  do  no  Sin,  who  don't  keep 
it;  for'Iikewifc  the  Apoftles  themfelves  would  not  burthen  their  Confciences 
with  fuch' a  Servitude,  but  have  upon  the  Account  of  giving  Offence, 
forbid  it  for  a  long  Time  :  For  we  muft  have  regard  always  in  this  Infti- 
tution,  to  the  chief  Chriftian  Doftrine,  .that  the  fame  may  not  be  over-' 
thrown  by  fuch  Inftitutions.  ..•..,. 

We  keep  almoft  no  old  Canons,  accordingly  to  their' Content?, -and 
they  daily  fall  away  greatly  in  their  Inftitution,  even  by  thofe,  who  keep 
fuch  Inftitutions  moft  diligentlyo  There  wis  cannot  advife  nor  help  the 
-Confci(?r)Ccs,  if  this  Mitigation  is  not  kept,  that  we  may  know  that  fuch 
Inftitutions  are  likewife  to  be  kept,  not  that  keep  it  for  that,  that  they  are 
neceftary,  that  it  may  likewife  not  be  burthenfome  to  the  Confciences, 
iffo  be  fuch  Inftitutions  may  happen  to  fall.  But  it  would  be  eafily  to 
bear  Obedience  to  theBiftiops,-  if  they  did  not  force  (infift)  upon  it,  to 
keep  fuch  Inftitutions  which  may  not  be  kept  without  Sin.  But  now 
t;iey  do  oie  Thin^;,  and  forbid  the  double  Form  of  the  holy  Sacraments. 
J  tern.  They  forbid  Marriage  to  the  Prieft,  aivi  accept  no  Body  before 
that  he  firft  has  taken  an  Oath,  that  he  wrll  not  preach  this  Dodlrine, 
which  without  Doubt  is  conformable  unto  the  holy  Gofpel.  ''^^  luii:.;.  -  i 

The  Members  of  our  Church,  da  not  pretend,  that  the  Bifhops  fhould 
make  Peace  and  Unity  againft  their  Honour  and  Dignity,  (or  to  hurt 
their  Honour  and  Dignity)  although  it  was  becomingin  a  Cafe  of  Neceftity 
to  do  fuch  Things  ^  but  their  only  Defire  is,  to  quit  fome  irrationable 
Burthens,  which  in  former  Times  never  have  been  received  in  the  Church, 
againft  the  Cuflom  of  the  Catholick  Church,  which  perhaps  in  the 
Beginning  hath  had  fome  Reafons  for  it,  but  they  won't -I'uit  our  Times, 
as  being  not  confiftent  with  it. 

And  it  cannot  he  denied  by  no  Means,  that  fome  Ceremonies  have 
been  introduced  without  Reafon  ^  therefore  the  Bilhops  ought  to  be  fp 

kind. 


.Iclnd,  to  (Tifpenfate,  or  mitigate  fuch  Ceremonies,  fince  fuch  an  Alteration 
,would  not  be  an  Impediment  to  entertain  Peace  and  Unity  in  the  Chriilian 
.^hurch  i  ^^^  many  Inftitutions  ordained  by  Men,  fell  by  the  Progrejfs 
..of  Tinie  by  themfelves,  and  are  not  neceffary,  as  the  Fapiftical , Canons 
xvitnefs  themfelves.  But  if -it  is  impoflible.to  prevail  upon  them  to  quit 
vor  mitigate  fome  Ordinance,  which  v/ithout  Sin  .cannot  be  kept,  we  are 
^obliged  to  follow  the  Rule  of  the  Apof^les,  If^g  ought  to  fikey  God  rather 
^jhan  Men. 

I]'..  The  A.poflle5  forbids  the  Bifliops  to  ufe  Force  or  Dominion,'  which 
pproves  plainly,  that  they  have  qo  Po^er  ,to  neccffitate  Churches  to  wh^t 
vXhey  pleafe.     But  now  our  Intention  is  not  to  diminiih  or  to  take  away 
,vthe  Power  from  the  Bifhops,  but.  our  Meaning  and  Defire  is  not  to  force 
Confciences  to  -fin  :  But  if  they   will  not  confent  to  that,  and   contemn 
this  our  Petition,  they  may  fee  how  they  will  anfvver  God  for  it,  fince  by 
.-Vrigorous  Proceedings  they   will   give    an  Occafion    to  DifTenfions   and 
^JSchifm,  which  they  ought  to  prevent  by  all  Means.      , 
:  .^.  ,  .  ^_        Conclufton  of  thefe   ART  I  G-L£  S. 

.,.,,;'Fbefe  ace  the  cliief  Articles,  v/hereof  we  thought,  that  there  was 
Ifome  Difpute  about  it.  For,  though  we  might  ^^re  alledge  many 
Abufes  and  Diforders,  we  have  given  only  an  Account  of  the  m-oll 
notorious  to  cfcape  Prolixity  ;  and  of  them  we  left  out,  may  be  given 
the  fame  Judgment  ;  For  m  former  Times,  there  hath  been  a  great. 
Complaint  about  or  againfl  the  Banilhrnsnt. 

Alfo  the  Priefts   have   had   an  endlefs  Quarrel  with  the  Monks  about 

■theConfeffionand  Abfolution,  Burial,  funeral  Sermons^   and  uofpeakably 

...more  i  And  fuch  we  pafs  v/ith  a  good  View  to    prefer ve  their  Honour, 

^c.  in  Order  to  fet  the  chief  Articles  into  a  clearer  Light,,  that  any  one 

-may  Judge  thereof  the  better.     No  Body  muft  think,  that  any  Thing 

^^^s  alledged  by  hatred  or  in  View  to  difhonour  any  Body^  but  the  needful 

Points  have  been  only  alledged  to  £hew  the  clearer,,  that  by  ns  is  nothing 

received  in  Doftrine  or  Ceremonies  contrary  to   the  liciy  Scripture,  or 

Catholick  Church.     For  it  is  clear  and  evident,  that  v/c  by  the  Grace  of 

.God,  have  done   our   utmoft  Endeavour,     that  no  new  or   erroneous 

Do6lrine  might  creep  in  or  prpvail.     Thefc  abovementioned  .Articles  are 

.(^eiiy^.red  according  to  the  Proclamation,    to  fliew  our  Confeilion  and 

-Articles  of  Faith  ;  And  if  tliere  might  be  fome  v/antirig  the  Knowledge 

thereof,  we  offer  our  Service  to  give  u  larger  Inflrudion,  acccording  tp 

the  holy  Word  of  God.  ■ 

N.  B.  It  was  fubfcribed.by  the.EMors  and;Prince£,  CjV.  me;ntipRec1 
in  the  Beginning,  .     ■ 

F    I    N    I    S. 


nEHOLD  :the  kri^-P:mh -''^hereof  Dr.  MARTiwlLuTHErt 
"^    dreamed  once:;..ihiit,  hs-  ha^  a  Ptn-  reaching  to  Romej  io  th^ 

Pope'^' Miter,  ivbereuHib  he  throwkd '  of  hii  Mjfer  ;'  •  I  mean  the 
Confejfion  delivered  ^  the' Luthev2in  Princes ,  at  Aufbourg  to  the 
E?n/)er or  CuARL^sV ,  Ev&y  Reader,  being  acquainted  with  the 
J-iijiory  before  theRffofrndtidfi,  and  flSeJleJpdConfequetices  following 
'therctipony  imijl  actno'ivkdge^  that  the  tyrannical  Slavery  of  Popery 
hath  been  a  falling  till  now.'^.  %md  Reader// /6fl'Uf  nothing  to  add 
here,  but  to  bejeech  you  to.ccrredi  the  few  Faults  committed  in 
iranfating  and  printing,  which  efe aped  my  Sights  according  to 
Lc^ue  and  Truth.  Readers  that  \y\\\  find  Fault,  will  even  find 
Faidt  in  the  holy  JFcrd  of  God,  and  for  fuch^  I  have  no  Advice. 
The  private  Opinions  of  •  the  Author  of  the  Sermons,  no  candid  i 
Reader    will  afcrihe    totfie,^jbop'Ev(i?igelical(^^  as  their^r 

Articles  cf  Faith.  -i^io.,.-.' 

I  remain, . 

Kind  Reader, 

Your  willing  Servant, 

New- York,  the 
,  1.1/^,  Nov.  ;i^55J^  i...  In  the  Lord, 

JOHN  ALBERT  WEYGAND^ 

Minifter  of  the  'Gofpet  in  the  old  Lutheran 
Church  in  l^lQW'Yoiky  ^W  Hackenfack* 


,V        j«.,         *. 


■E  R^^fl^-A^^T  A. 

Page  17,  Line  12,  Inftead  of  pafs,  read,  can  (hew  his  Prefence. 
Page  18,  Line  37,  for  feeking,  read,  feeing  his  Face.  Page  26,  Line 
27,  to  cleanfe  the  Good,  may  be  counted  to  the  private  Opinions  of 
the  Author.  Page  26,  Line  3 1 ,  for  iV//V<&^£/.  rc;ad,^Micba.  Page  29, 
Line  24,  fortofent,  read,  to  have-fent  in  Tniie.  Page  30,  Line  12., 
by  the  Words,^  in  its  Eflence,  add,  tho*  nx)t  feparated  from  the  Ellence 
of  the  Soa  and  the  hojiy  Ghoft..  Pogc  ^o*  Line  39,  by  the  Words^ 
but  alone  in  Regard,  leave  alone  out.  Page  37,  Line  22,  by  the  Word 
ten  Thoufand,  leave  out  ten.  Page  ^^y  ^^"^  ^6,  for  the  God,  read,  16 
God.  Page  53,  Line  32  j.  by  the  Word  unalterable,  add.  Good.  Page 
57,  Linej42,  for  pardon  the' Holy,  read,  regard  the  Holy.  Page  59. 
Line  43,  by  the  Word  tf/^,  add,  by  Nature.  Page  116,  Line  17,  by 
the  Word  againfl:,-ieavecodl:  ft;' -  Page  119,  Line  6,  for  mocpleated, 
read,  compleated.  Page,  12©,  Line  9,  for  teaching,  read,  deceiving. 
Page  134.  Line  32,  for  faithfulnefs,^read,  Follnefs.  Page  145,  Line  23, 
for  external,  read,  eternal.  Page  147,  Line  17,  for  Good,  read,  God. 
Page  147,  Line  42,  for  Ejedion,  read,  Reprobation.  Page  1^6,  Line 
12,  by  the  Word  Nothing,  add,  fhould  be  ione.  Page  161,  Line  38, 
by  the  Words  tlie  three  Per fons,  add,  which  became  one,  but  are  one 
from  Eternity.  Page  161,  Line  41,  for  hve,  read,  Life.  Page  168, 
Line  39,  by  the  Word  Three,  add,  of  the  three  OfHces:  Page  180, 
Line  17,  for  circumcifed,  read,  crucifkd.  Page  134,  Line  25,  by  the 
Word  c«/,  add,  in  this  World,  in  the  Articles  of  Jullification. 

Nofe,  That  the  Pages  are  wron^folio'd  from  Page  210. 

Errata  in  the  Ausbourgh  Confession. 

Page  3,  Line  13,  read  Manicbai.  Page  3,  Line  -30,  for  another 
Se<5l,/ead,  and  other  Seds.  Page  5,  Line  9,  read  after  the  Word  God{:) 
inftead  of  (.)  Page  7,  Line  2,  for  ftengthening,  read,  ftrengthening. 
Page  8,  Line  31,  for  implaned,  read,  implanted.  Page  9,  Line  28, 
for  hath, .  read,  have.  Page  12,  in  undermoft  Line,  by  the  Word  Car- 
dinal, add,  Cufanu3,^;7^i  being  abrogated^  leave  out.  Page  17,  Line 
4,  for  Paroche,.  read,  Parochie. 


^. 


